Sermons on several occasions : in two volumes

^ y - L.

LIBRARY

OF THE

Theological Seminary,

PRINCETON, N. J.

Cr/se,...O.Sr.S-^ Div-is.on

*^'*^^/,.--^.K^->^ Section

Book, V.> ^ N c,

A DONATION

FKOM

iKcceiucd

^!#W

TWENTY-ONE

SERMONS

O N

Several Subjeas:

By the late Reverend and Le a rned

JOHN HOWE, M.A.

VOL. II.

LONDON:

frinted by H.Wood FALL, for the EDITOR,
M.DCC.XLiy, '

I)

TiTtmr'^ ,^

They profefs thet they know Go^^nt In wo^la'
they deny him, being abomirMle, am dtfof?e-^
dient, and unto every good i^k rj^obatfi. r^p r-

TH

\jr'

SINCE it is too obvious, that m!
are apt to fatisfy themfelves with the mere
profefTion of Chriftianity ; and to reckon
that while they explicitly own the true religion they
are found Chriflians and good Proteftants, with-
out confidering whether that religion carries due
and fui table impreflions on their hearts or not i
I have therefore thought it might not be unufe-
ful, to difcourfe ahttle from this Scripture, and
fhew the vanity and infignificance of an empty
profefTion, a profefTion which refutes and contra-
didts itfelf.

To make way for what I intend from this
pafTage of Scripture, there are a few things that it
will be necelTary for me to recommend to your
notice.

First, That this phrafe, the knowing of
God, is an ufual exprefTion tofignify religion in
general ; in as much as it is the primary, the moH:
deep and fundamental thing in all religion. It is.

Vol. II. A as

* This Sermon is without a date ; but, it is very probable,
it was prcacl*ed on Jc;nuary i6, i6!>:).

(2)

y O L. as I remember the Moralifl ftiles it, « The fou x-
II. « DATioN of foundations.'* Hence, from fo
noted and principal a part the denomination, is
put upon the whole.

To know God therefore, is to own him, to ac-
knowledge him as our God; and thereupon to
carry ourfelves fuitably towards him. In the firft
commandment, which eftablifhes the relation be-
twixt God asxd us, it is intimated, that if we will
have 1( " .1 to be our G o d, we muft have no other
Gods before him ". And again, one of the Prophets
exprefles it by knowing no other God but Him.
/ am the Lord tJjy God from the land of Egypt ;
iind thou /halt know no other God hut me, for there
is no Saviour hefides me ^. The import then of
x\\^ expreilion, is to own him ^s G o d, ia relation
to ourfelves •, and confcquently to love and fear
him, to hope and delight in him, and the like.
All which refult from the relation betwixt him and
us : according to that well known obfervation and
rule" among the Hebrews; that " Words of
*' knowledge import life and fenfe, as confequent;
*' as words of life and fenfe fuppofe knowledge
'' antecedent.'*

Secondly, This phrafc imports not only
natural religion, but alfo that which is revealed.
Knowing God therefore is not to be taken
fo abflra61:edly, as though it meant no more
than only to entertain the notion of the Deity, and
the pradice of thofe duties that we are led to by
the light of nature; but more generally v/hatever
iiuty he is plcafcd to injuin alfo by revelation.

Wc

•£xad x\'. ;. ^Wi^^. xiii. 4.-.

( 3 )

We then know and acknowledge him as God,Ss rm»
with refpedl to his fovereignty and dominion, when J»
we are univerfally obfervant of his will ; how or ^""V"**^
by what means foever it is made known to us :
whether it be by natural hght, or exprefs fuperad-
ded revelation. And therefore we find this expref-
fion made ufe of to fignify rehgion among the
Jews, while they were a peculiar people unto God.
It is faid, Hezekiah, a good king, /poke comforta-
bly to the Levites^ to their hearts according to the
Hebrew, who taught the good knowledge oftheLord'^^
That is, inilruded the people in religion, accord-
ing to the revelation of the roindand will of Go d,
which was then afforded them.

Thirdly, We find this phrafe exprefly ufed
to fignify the Chriftian religion in particular. And
thus the fame Apoftle ufes it in another place. '
Awake to righteoufnefs and fin noty forfome havi
not the knowledge of God, / fpeak this to your
fhame^. As if he had faid. You do not know
God, you do not demean and behave yourfelves
like thofe, who underfland the principles of your
own religion. And again, fays the Apoftle, Af-
ter you have known God, why turn ye back to the
weak and beggarly elements^ whereunto ye deftrs
again to be in bondage^? That is, why do you fol-
low the Gnoftics in mixing judaical and pagan
rites with the religion ofChrift?

Fourthly, We are therefore further to col-
led, that the Apoftle docs here, in this place, par,
ticularly intend the Chriftian religion, ^hey pro-
A 2 fefs

f iChron, XXX. 22. * : Cor xv 54. «G.i].iv.y.

1 4 y

fefs they know God *, that is, they profefs to be
Chrillians. For it is very evident he writes of
^uch, as profefled the only true rehgion. The
teachers who feduced and corrupted them it is evi-
dent, were profeiTed Chriflians, though very cor-
rupt and unfound ones: for they endeavoured
to deprave others ; not indeed as avowed adver-
faries to the Chriftian name, but as deceivers and
gainfayers. It is true, the Apoftle faid, they
ought to be convinced ; by which he impHes
that there were fome common agreed principles
among them, which might be the ground of
fuch conviftion. He calls them deceivers, who
by cunning infmuations laboured to pervert
the Chriftian dodtrinc, and to render it fa-
vourable to licentious and immoral pradlces.
And therefore thofe, whom they had perverted,
mufl be of the fame ftamp : not wholly of the
Jewifh religion, for that their teachers were not;
but judaizing Chrillians. They who hved fo re-
mote from Judea, cannot be thought to have enter-
tained the principles of the Jewifh religion intire-
iy ; nor fo generally and in fuch numibers, as is
here implied, for many whole houfes were fuhvert-
ed^. Much lefscan we fuppofe the whole body
gf the people to be naturally Jews ^ for the Apoftle
docs manifcfliy defcribe them by the common na--
tional taint of that iQand, that is, as Liars, evil
BE ASTSjSLOW HE LLiES^, according to the cha"
ra(5lcr given of them by one of their own poets *.
Thus are the people defcribcd, whom the Apodle
fpcaks of, namely, the natives of Crct'.*, who

Were

were converted from paganifm to the proFefTidnSEIVll.
of the Chriftian reJigion, with which they mingled j'
many of the Judaical fendments.

This therefore being premifed, our way is
plain and clear to the things I intend to infill up-
on ; wiiich are efpecialJy thefe two.

That men may profefs the true religion, and
yet lead very ill lives. And

That they who do fo, by juft interpretation
may be faid to deny the religion they profefs.

I propofe to fpeak to thefe two obfervations
jointly in this order.

First,! fhall fhew what fort of profeflion
that muft be, which can be meant in fuch a

cafe.

Secondly, What the perfons who make it
may be notwithflanding, in the temper of
their fpirits, and the courfe of their prad:ice.

Thirdly, I fhall fhew whence it is, that men
fhould make profefTion qf a religion, to
which the temper of their fpirits, and the
courfe of their walking are fo repugnant.
And

Fourthly, The vanity of fuch a profeflion,
and how little it fignifies to intitle perfons to
the reputation, or proper rewards of fuch a
religion.

First, Ifhall fhew what fort of profefTion that
muft be, which can be meant in this cafe, or was
made by fuch perfons as the Apoftle fpeaks of.
A 2 I. It

(6)

y O-L/ »I. It mufl'be underflood to be, in the main,
II- but a nominal profefTion. Thefe profeflbrs in-
deed own theChriftian name, call themfelvesby itj
and not only do fo, but alfo claim the privilege
of being called Chriftians by others : like thofe
who faid they were Jews^ when they were not ^ hut
were of the fynagogue of Satan ^, And St. Paul
in the fecond chapter of his epiftle to the Romans,
fpeaking of thefe profefTors, ufes the very fame fly le,
alluding to thofe who called them felves Jews, or
were commonly fo called by others; Thou art
called a Jew^ and reftefl in the law^ and makefl thy
boafi of God, &c. but fays he, in the clofe of that
chapter, He is not a Jew that is one outwardly -,
neither is that ci'i^umcifion which is outward in
the fiefi : hut he is a Jew^ that is one inwardly-—-'
whofe- praife is not of men hut of Go d'\

II. This profefTion could be only formal ; that
is, wholly made up of the external form of that re-
ligion to which they pretended. So in like manne^
many now profeis the Chriflian religion, and make
a fliew or appearance of being religious by fre-
quenting Chriflian aflemblies ; by owning them-
felves to be members of the catholick, or fome
proteftant church ; and by wearing the badge and
cognizance of fuch and fuch a party. The bare
having a name, is all we can fuppofe to be in fuch
a profcfllon as this. And therefore to thefe pro-
felfors may be applied what our Lord fays to
the church in Sard is -, ^hou hafi a 7tame that thou
art alive, when thou art dead^. And fo it is, in
like manner, with all others-, who content them-

felves
!*Rcv. II. 5>. * Rom. 11. 17, 29. *=Kcv. iii.i.

(7 ) _

felves with making a fliew of religion, and per- S e r itf ,
forming fuch external rites, as are the diftinguifh- ^•
ing badge of the feveral parties of the Chrilliaa
world.

Secondly, I am now to fhew you w^hat fuch
perfons may be, notwithftanding their profeflion,
both in temper and pradice ; which (hall be don^
briefly by opening the terms of the text. They
may be for all that abomi7iahle^ difobedient^ aftd fp
every good work reprobate ; that is, in one word,
incjined to all evil, and averfe to all good, T6
thefe two things do thefe feveral exprefllons
amount.

I. The Y are faid to be abominable *, or fliame*
fully addided to all manner of evil. The word,
in the original, denotes the heinoufnefs of thofe
practices, in which they allow themfelves % and is
derived from a word that fignifies to fend forth
an ofFcnfive fmell. For all fentiments of right
^nd good, are not fo totally loft and obliterated
among mankind, but that there are fome things
which even Pagans would deteft.

II. They are faid to be alfo difohedieruf^
which exprefTion imports perfeverance and obfti-
nacy in an evil courfe. They will by no means,
by no importunity, no arguments whatever be
dilTuaded from pradices fo unjufti liable, and de-
teflable in their own nature. They are refolved to
run on whatever it cofts them; to continue in fin,
and in the profeflion of religion at the fame time,
which is the greateft abfurdity imaginable.

A 4 ^ III, They

(8)

III. They are faid, laflly, to ht reprobate tQ
every good workt'y which fignifies a difinclination
to every thing that is good, to every thing that
is worthy of praife. The word may be taken as
it is obferved, either adlively or pafTively, and fo
may fignify not only to be difapproved by others,
but to difapprove themfelves-, in which latter fenfe
we muil, at prefent, principally underfland the
phrafe. They difapprove all that which claims
their approbation and efteem ; and are difafFedted
to all that good, which the religion they profefs
would oblige them to the practice of. The expref-
fion therefore does not fo much fignify their omif-
fion of what is good, as their difinclination to it ;
but it further denotes that if they do any thing at
all in religion, it is what they neither delight in,
nor can indure. Every good work is an expref-
fion of fuch latitude, that it may comprehend all
the works of piety, mercy, and common juftice.
And fo it is fit we fhould underfland it in this place.
Whatever they do of this kind, their hearts are
averfe to it, and they bear a difaffedled mind to it
all. And fuch as are here defcribed, perfons may
be found to be, notwithftanding their profeflion.

Thirdly, We are next to confider, whence it
is, or what inducements men have to make pro-
fefTion of a religion, which they are refolvedtocon-
tradi(51: in thecourfe of their lives and converfations.
And many things may be confidered as induce-
ments or rcafons in this cafe, which concur partly
in all thofc who are mere profeflbrs ; though fome

are

't X ^fO? TTXV ^^yQV oi'yO(PjQ]i 0(.^OXilJi.0l»

(9) ■ .

aire of greater force than others to particular per-S e r m*
fons, whom we fliall diftinguifli from the genera-
lity of men of this charadler.

I. One reafon why fuch men join a profeffioh
of religion to a vicious life, is their unapprehen-
fivenefs, and irreverence of an invifible Lord and
Judge i whom bccaufe they do not fee, they (land
in no awe of. Therefore it is that they are not
afhamed of that incongruous and inconfiflent be-
haviour towards him, of which they would b«
afhamed in their deportment towards men. The
following expreflion of the Apoftle gives us a •
great deal of light to this purpofe. If a man love
not his brother whom he hathfeen \ how can he love
God, whom he hath notfeen"^^. Wherein is impli-
ed, a greater difficulty of loving God, than a
Chriflian brother ; on this account, becaufe God
is not feen. Man continually falls under our fight
and view, we converfe with him daily in a way
that is obvious to our natural fight, while G o d is
invifible. And as it is in the point of love, fo is
it in all other natural affedions ; for as men with
greater difficulty admit the impreffions of divine
love into their hearts, than thofe of a vifible ob-
]t€t^ fothey do of divine fear ^ and for this reafon,
I fay, becaufe God is not ittn. Men would
be afliamed continually to profefs to one another,
what they contradid in pr-a6tice. Who would not
be afhamed to declare himfelf perpetually fuch an
one's friend ; and yet, in the mean time, take all
opportunities to do hitp all the raifchief he can ?

But
^ I J«hn IV. 20.

( 10 )
VOL, But as to their carriage to an iinfeen God, mcli
_ _ 1 ^^^ "0^ afhamed of fuch an incongruity as this.

II. This inconfiftent condu6l proceeds from
the power and malignity of finful inclinations ;
more efpecially in things that relate to, and ter-
minate on God. Sin has filled the world with
enmity, which, it is true, works in men oneagainft
another! but more diredlly, and with greater vi-
rulence, againfl: the bleffed God himfelf; info-
much that they care not what difhonours they
throw on his facred name, nor what affronts they
offer to his high authority and righteous laws.
And though it mufl be acknowledged, the work-
ing of this enmity is great among men towards
one another ; yet, it is manifefl, it is in general
much greater towards the Almighty : for were it
as common a thing to (lab a man, as it is to wound
the name of Go d and to affront his government,
the world had been at an end long before this.

III. Iris natural for men to have fomewhat of
religion, while a difaffcdlion ftill remains againft
that which is true : whence it is that they refifl,
and overthrow the profeffion they make, by a mofl
repugnant pradice. It is manifeft, as to the for-
mer, that all muff be of fome religion or other ;
and fo they come to profefs, as external circum-
fbances lead them. It has been noted by Hea-
thens, that no fociety of men can live without re-
ligion. Divers have taken notice of it. It is a
common paffage of Cicero •, " There is no nation
** {o barbarous as to be'without religion*." It

feems
• Tufcul. Difput. Lib. 1.

( n )

feemsas ifnonefuch had fallen within the com-^^ ^^*

pafs of his obfervation. Maximus Tyrius alfo tells

us, that ** For a man to be without any religi-

*^ on at all, were as monftrous and unnatural, as

*' for an ox to be without horns, or a bird to be

^' without wings*.** And fo Plutarch in like

manner obferves, that " Though there be many

*' towns and cities without coin, without govern-

♦^ ment, as it happens fometimes ; yet, fays he,

*' I never heard or read in my life, of a city

*' without a temple. And I believe it is as im-

^' poflible, that there fhould be a fociety of men

** without religion, as to build a city without

" foundations f."

Hence many perfons, both ancient and mO'i
dern, have thought religion to be the Ipeciiic
difference of man, and not reafon; becaufe there
are fo many apparent fpecimens of this in beafts^
that in fome inftances it is hard to diftinguifh by
this only between the brutal and human nature :
whereas religion b peculiar to man, wherein no
other fort of creatures do participate. For it is
very plain that man, by his felf-refleding power,
difcerns himfelf to be a depending creature ; which
neceffarily prompts him to pay homage to fomc
fuperior being, on whom he thinks himfelf de-
pendent. And therefore, if many of the Pagans
have worfhipped for Deities, thofe creatures which
they thought mofl ufefui to them ; it was not

that

* Mav. Tyr. Diflert. xviu Scft. 5. Edit. DaviC Lond.
I " 40. oun,-to.

\ Pint adverfus Colotem. See this point handled at large
by the Author in his Living Temp i-E P»rt i. chap. z.

( 12 )

that they fuppofed them to be deities in reality,'
but becaufe they looked upon them as reprefenting-
the Deity, in thofe refpedls, whercinit was moil
beneficial to them.

But now, while men are naturally addi6ledt6
profels fome religion, as it comes in their way*
that which they have the befl opportunity to know ;
fo at the fame time they have, generally, a moft
rooted dilaffedion to fincere religion, fucli as
jfhould command their hearts, and govern their
lives and pradlice. This is to be refolved in fome
ineafure into the juilice and fovereignty of God.
Into his juftice, in not continuing to give that
grace which men refift and contend againft : And
tliough it is of infinite mercy that his grace does
overcome in fome indances, yet that it does not
in all, is to be attributed to his fovereign dominion :
in which he is not to be prefcribed unto, as to his
<lifpenfations to his creatures, who have made
themfelves obnoxious to his difpleafure. He is ju(l>
where he withholds any benefit ; he is fovereignly
gracious where he gives that afTiltance and power,
which fhall prevail againft this enmity in the
hearts of men. And when perfons muft have
fomething of religion, and will have only that of
it which is moll: tolerable, and does not bear hard
upon corrupt nature •, no wonder then, I fay, if
they take up with the bare name, and content
themfelves with the mere form of godlinefs. But
to profefs at fuch a rate is the moll eafy thing in
the world.

IV. This

( 13 )

lY. This may in fome cafes proceed, particu- S e r m.
JarJy in the Chrillian world, from an inward con- I.
vidtion of the importance and excellence of religi-
on, arifing from the light of Scripture, joined
with the inefficacy of it. Very plain it is, that
the light by which the truth of the Chriftian re-
ligion is difcovered to any one, carries mighty
convldlion of its excellence along with it. It
does fo to any one who views the weight and im-
portance of the Chriflian religion, and confiders
alfo the evidences of it which are fuperadded. A
religion that came with triumphant evidence and
glory into the world! Spoken ai Jirjl by the Son of
God, and confirmed by thim who heard him ; Go d
hearing them witnefs^ by figns and wonders of the
Holy Ghoji^, Some do confider thefe thino^s,
and thereupon the light is fo convincing, that
they cannot withftand it, nor avoid receiving this
religion as divine; but then, alas! it is too faint
and impotent to govern their hearts and lives. Ic
is powerful enough to convince their judgements
and confciences ; but too weak to change their
minds, and influence their actions. Hence it is
that there is in many a profeffionof the true reli-
gion, with a repugnant, inconfiflent pradice.

V. With fome others a profeffionof religion
may proceed from mere finifter defigns. They
make a profeffion of religion, becaufe it fults with
their in terefts and private views; and ferves toraife
and eftablifh their reputation, and by confequence
ro iacreafe their gain. They could not do fo wel{
without it in fuch a country, and among fuch a

H^-b I! 3,4.

p-ople;

( H )

people ; {o that gain and godlinefs with them are
commenfurate to each other. Therefore, fmce a
profeflion alone ferves their turn, and anfwers their
purpofe, what need is there of any more ? What
need has any man of more than will anfwer his
end ? " I will have no more to do with religion,
" but to ferve my fecular intereft,'* will fuch a
one fay, if he fpeaks his own fenfe : " I defign
*' not to be faved by religion j but to live credi-
" tably in the world, and to fuit my defigns with
•' thofc, with whom I live." Again^

VI. With others it may proceed from a re-
gard to their anceftors, from whom a religion has
been tranfmitted to them. This is a thing that has
defcended from father to fon ; " I muft therefore
*' be of the religion of my fathers." This Ihews
the reafon why a religion fo received, be it ever fo
good, fhould be fo inefFedual •, and have fo little
command of the hearts and lives of men : for it's
efficacy, and the grounds for receiving it, do as ic
were meafure one another. The Apoftle Paul,
fpeaking of the manner in which the Chrillian re-
ligion was received by the Thefialonians, fays ;
Tifey received it not as the wcrd of man, hut of
GoDyWbkb effeofually worketh in them that believe. «
Hence it appears plain, that where the religion of
Jesus as coming from God is embraced on the
authority of the divine word, and where men
have their fouls overawed by this apprehenfion,
there it works effedually •, but on the contrary
vhere it is received without grounds, there it be-
comes
• I T1k(T. II. K,

( 15)

comes inefFeftual. Many are Chrlftians on theSERM.
fame grounds, and for the fame reafons, that others •^•
are Pagans, Mahometans, or any thing elfe. And
were they to give a true account of their faith, it
would be this ; '^ The rehgion that my forefa*
*^ thers were of, muft be mine alfo.** This 1%
2X1 argument, which, mutatis mutandis^ ferves a^
well to make the Mahometan religion true, asthq
Chriilian. And if it is fo profefled, without
grounds or reafoiis, it is no wonder if it be with-
out efficacy on mens lives and pradlice.

VIL With others a profeilion of religion 15.
taken up as a novelty. A veneration for antiquity
has a great influence on fome ; while others are,
as fond of novelty. This was the cafe, it is like-
ly, of many of thofe unfound Chriftians, whonx
the Apoille fpeaks of in this epiftle to Titus.
Chriftianity at this time could be but newly
planted in Crete, it could be only in its infancy j
and therefore many embraced it as a new things
and were pleafed with it on this account. Thus
we may fee, men of different tempers arefwayed
to the fame end by contrary inducements. And wc
may add in the laft place,

VIII. That nothing but cuflom can make
the profeffion of religion to appear tolerable,
where it is attended with a repugnant and con-
tradidtory practice. Were there but fewinftances
of this kind, a man would not have the bold-
nefs to venture on an open courfe of wickednefs,
repugnant to the religion commonly profefled
where he lives, vvhilft he continued to make a

pro-

( i6)

VOL. profcflion of it himfelf. But it h very obviouif
II. to common experience, that many do emulate
one another in that, which is moil indecorous
and unbecoming, even in that which is contrary
to the common reafon of all. How many gain-
ful forts of wickednefs have ceafed to be fhameful
now-a-days from their being common! For when
the reftraint of fhame is taken off from the mind,
it is a moft eafy thing then for a man to be wick-
ed. Thus influenced by cuflom they juftify one
another in what their own fedate thoughts would
condemn, if they would but allow themfelves to
think. And hence it is that men are able to re-
concile two of the moft inconfiftent things in the
world 9 a profeflion of the moft pure religion with
the moft impure converfation.

I S H o u L D have proceeded to the fourth gene-
ral head of difcourfe, but fhall conclude with one
dreadful and tremendous refleftion. What ap-
parent danger are we in, of lofing that religion from
among us, which is more generally profeiTed at
this day! principally becaufe of the refiftance and
oppofition, which is made againft it, by the prac-
tices of thofe who profefs it. For pray do but
confider — What does God fend his Gofpel a-
mong a people for? Does he aim at any end in this,
or does he not ? And can that be a wife intelligent
agent, who aims at no end? Or can we fuppofe
him to ad wifely who aims at no proportionable
and fui table end ? What then can we think the
great God defi|.i,ncd as his end, in fending the
Gofpel into the world ; in planting it in this, or

any

( 17 )

any other nation? There are certainly fruits that S e rm^
he expeds to receive; and therefore v/c find how I-
exprefs the threatnings are, when thefe fruits are
withheld. Nothing lefs is threatned than the
taking of the kingdom of God from them, and
the giving it to a nation bringing forth the fruits
thereof"". Oh the little correfpondency of the
hearts and fpirits of men to the defign of the Go-
ipel! And what a tremendous and melancholy
profpe6c does this afford us !

I Should not be fo afraid of comets and
blazing ftars f , nor of all the malice and fubtil-
ty of earth and hell combined together; I ihould
never be afraid of thefe things, I fay, even though
the fubtilty of our enemies was a thoufand times
greater than it is, if I could but fee fuch a love of
the Gofpel, joined to the enjoyment of it, as to
form the heart and influence the pradice. Buc
when I find it is Go d's way, and exprefs threat-
ning, that where the truth is not loved^ there to
give them up to ftrong delufions even to believe a
lyey that they might he damned^ who believed not
the truth hut hadpleafure in unrightoufnefs^^ then I
confefs, I fear, I tremble.

I Know not why we fhould think ourfelves
exempt from a danger of this kind , when we
confider how generally ineffedual the Gofpel is
among us. Alas! why flaould we exped God
to be indulgent towards us, in this relped, above

Vol, II. B al!

* Math. XXI. 4.;. »2Thersii. io,u,i2.

■j- N". S. The Author here alludes ro rhe famous Comet
which appeared in December 1680 : and pcrl»ps ai the very
time when this Sermon was preached.

(i8)

all mankind ? What have we the Gofpel for, if
we never intend our fpirits fhou'd be formed by
it ? If we have no defign it Ihould govern our
lives, have not we of this nation reafon to fear,
in as much as we do not conform our pradice to
our religion, that we fhall be fuffered to conform
our religion to our pradtice? We know there is
a religion, too near at hand, that will allow and
fquare well enough with the mod vicious pradtice
imaginable. Live as loofly as you will and confefs
your fins toa priefl, and his abfolution folves all.
Surely we have reafon to fear left our acling con-
tradiftory to the end and defign of our religion
Ihould even lead us to embrace that fottilh one
of the Church of Rom e.

SER M.

( '9 )

SERMON 11.

Preached January 23, 16 So.

TITUS I. 16.

They prof efs that they know G o d ; bi/t in works
they deny him, being abominable ^ and dif-
obedient^ and unto every good work reprobate.

IN ourlaftdlfcourfe we confidcred the various
reafons and inducements, that lead many per-
fons to make a profefTion of religion, even
while they are contradiding it in their lives and
pradice. To which one more might have been
added j and that is, they have a foolifh thought
that by the good they profefs, they Iliall fome way
or other expiate the badnefs of their condud.
Such a hope as this, as fond as it is, too apparently
obtair^B with a great part of the world. And this
I mention, not only as a thing too evident, and
confiderable in it felf, but as it moft fitly leads to
what I intend in this difcourfe: Which is,

Fo u R T H L Y, To Qiew the Vanity of fuch a
profefifion, and by confequence the fondnefs and
folly of fuch a hope as is here fpoken of. And in
treating on this fubjed I fliall fliew, that fuch a
profefTion in perfons of fo immoral a charadcr,
B 2 fignifies

(20)

fignifies nothing cither to procure them the re-
putation, or the rewards of the rehgion that they
profefs, or unto which they pretend; I would be
underftood to fay, that it is of no avail to intitle
them to the reputation of it amongft men, nor
to any reward of it from God. Thefe two things
we fhall diftindly confider.

I. Such ablafled, felf-confuted profefTion as
this, of which we are fpeaking, is of no fignifi-
cancy forfecuring the reputation of being religious
amongft men. If it were indeed fo far available
as to fecure them fuch a reputation, or to pro-
cure them that efteem from men, which is due to
thofe who are in reality, what they profefs them-
felves to be, that would be but a poor thing, and
very little to their fervice. // is a /mail things fays
the Apoftle St. Paul, to he judged by man's judge-
went^. All muft finally ftand or falj, by rhe judge-
ment of a fuperior Judge, whofe judgement will
controul and reverfe all falfe judgements pafTed
before. Every man muft then give an account of
himfelf to G o d. He is not a Jew ivho is one out-
ivcrdl)\ hut he is a Jew that is one inwardly^ ivhofc
fraife is not ofmen^ hut of Go d^. If one could
never fo effaftually recommend one's felf to man,
it is not he who commendeth himfelf^ that is ap-
proved^ hut whom the Lord commendeth ^ And
therefore I fliould not think this much worth in-
fifting on, but only with defign to lay the ground
of an argument from the lefs to the greater : That

if
* 1 Cor. IV. 3. ^ Rom. 11. 2S, 29. ^ zCor. x. iS.

(21)

if fiich aprofeflion of religion cannot do that which S e R M.
is lefs, to wit, intitle one to the reputation of it ^I*
amongft men •, much Jefs can it do that which is
greater, that is, procure the rewards, which God
has promifed to the conftant and fincere.

We muft underftand here, that by fuch evil
pradlices, as can be fiippofed to overthrow a pro-
feflion, and annul thefignificance ofit, cannot be
meant fuch things as are reafonable to be imput-
ed to the infirmities which are incident to the
bed:, and confident with the mofl perfed human
charader : but it mufl be underflood of openhof-
tilities againfl Chrift and his religion ; for doubt-
lefs the words abominable^ and difobedient or
unpsrfuadable^ as the word f fignifies, amount to
fo much. By the former is to be underflood,
the heinoufnefs, and grofTnefs of their wickednefs;
and by the latter, their obflinacy in an evil courfe.
It is true, though the lafl exprefTion the Apoflle
makes ufe of in defcribing the perfons whom he
cenfures as reprobate to every good worky denotes
an evil habit of mind, not always falling under
human cognifanceand cenfure ; yet there is enough
in the two former, befides the fymptoms there
may be of the latter, to fliew what the men really
are. A profeflion therefore, I fay, in men of
fuch a character, can fignify nothing, even to
this lower purpofe, that is, to intitle them to the
reputation of religion amongft men. And this
will appear from being viewed in feverai lights.

B ^ i^

( 22 )

1 . S u c H a contradided profeflion Is not wont
to do ib in other cafes. No man can take him
to be a friend, v/ho calls himfelf one againfl a
continued feries of adions, which manifellly im-
port habitual hatred, enmity, and mplice. No
one will call him a good fubjed, whatever he
pretends, who is at prefent in open hoftillty a-
gainfl: his prince.

2. Such a profeiTion in other cafes not only
gives no reputation amongfl: men, but brings a
difgrace, and cads a reproach upon the perfon
making pretences. When a man's adlions are
continued, palpable and manlfefl againfl his pro-
fellion, as in this cafe, it brings, I fay, a re-
proach upon him for pretending to it. And it
is fo far from being to his reputation that he
draws upon himfelf the fufpicion of being either
faife, or foolifh: of being falfe, that he would
defign to deceive; of being foolifh, that he could
hope to fucceed in fuch a cafe, or, indeed, of
both thcfe together.

3. A M E R E profefTion among men, in every
common cafe, is fo far from fecuring reputation
to him who makes it, that it even finks the re-
putation of the man that credits it. A very ju-
dicious perfon this to be foeafily impofed upon !
Tlierefore he who attempts in fuch a way to
impofc upon another, either he, upon whom he
rnakes the attempt, will but regard him as a fool;
or will be fo accounted himfelf, becaufe it is fup-
pofing him to be one who is capable of being k)
iinpofcd upon. Which is no iefs than an attempt

to

( 23 )

to blafl: the reputation of him, whom he endea- S e r m.
vours to deceive. "•

4. A S E R I E s or courfe of a6lions is always
to be taken as more fignificant and expreffive of
the habitual fenfe and temper of a perfon's mind,
than words can be thought to be. Words only
(peak a man's prefent fenfe of things, but a con-
tinued courfe of adions fhews his habitual fenfe of
them ; and is therefore the far greater, and more
confiderable thing on all accounts.

I F I am to form a judgement of another man,
it is of more importance to know what the bent
of his mind is now, than to know what it was,
at this or that particular time. It is nianifeft that
a feries of actions is more fignificant and expref-
five ; whether you compare words and adlions to-
gether with relation to the fame thing, or app^y
them fevcrally to contrary things.

If you apply words and adlions to one and the
fame thing, let it be (or inftance to kindnefs and
good-will : Suppofe then you have for your objed
a very indigent and diftreiTcd perfon, one expofed
to cold and pinched with hunger j let one fay to
him in this cafe, '' Come be filled, be warmed j**
pray what would that fignify in comparifon of
giving him the things which are needful for the
body^, as the Apofde fpeaks in the fame cafe?
Which is the moft fignificant expreffion, fuchfair
words, or fuch effedlual actions ?

A G A J N ; Let words and adlions be applied
together to the fame thing and to fignify ill-vv^ill :
B 4 An

^ Jam. II. 16.

( 24)

An unkind word may fignify but a fudden paf-
fion, and no one will infer habitual hatred from
an angry word : but a courfe of adtions may im-
port not only unkindnefs, but a malicious temper
of mind.

Then if we apply thefe two ways of expref-
fing Oman's mind, that is, words and adions, to
contraries, the one to fignify kindnefs, the other
unkindnefs -, if it be manifeft that words are lefs
fignificant and actions more, furely then that
which has lefs fignificance in it, is never to be be-
lieved againft that which has greater. Again,

5. No man's words are to be believed againft
his works. If a man fhould fay and unfay the
fame things, it may be a hundred times in a day,
would you give any credit at all to his words ?
It IS impofTible you fhould. For in any cafe
where I am to exercife human faith, if there be
much to be faid for and againft the thing, I
muft believe, according to the greater evidence,
and cannot do otherwife ; I neceflarily muft
take that fide in my belief on which the ftronger
probability lies. But in this cafe what ftiall I do ?
1 can here take neither fide : for how can a thing
be greater or better than itfelf ? I have therefore
nothing to do here. I can exercife no faith; for
I am not to beheve a man's word againft his
word, when there Is equal evidence on the one
hand and the other. I am much lefs to believe
his word againft his a6lions, for that would be be-
lieving according to the lefs evidence. And fur-
ther,

6.

( 25 )

6. If a proFeflion were to prevail amongfl: S e R M.
men, againft a feries of adtions, it would take
away the ground and foundations of all publick
human judgements. For fuppofe a man arraigned
of murder, the bufinefs to be inquired into is,
what evidence there is of malice prepenfe. This
is the matter to be tried. For the bare taking
away the life of a man, is not the crime to be
punifhed. But the thing to be inquired into is,
what evidence there is, or what inducements to
believe that the thing was defigned or purpofely
done. If againft plain fads, and apparent circum-
ftances to the contrary a man*s word fhould be
believed, there could then be no fuch thing as a
human judicature in the world.

7. Actions cannot be oppofed to a mere ver-
bal or a fcenical profeflicn, with greater abfurdi-
ty, in any cafe whatfoever, than in the matter of
religion. You can fuppofe no cafe wherein ac-
tions can be oppofed to adions, and words or a
profe/Tion to a courfe of actions with greater abfur-
dity than in this prefent cafe. If we were to think
of things manifeftly abfurd, we could advance no-
thing that is more fo. Suppofe, for inftance, a
perfon upon a journey fhould pretend to be in hi$
right road, and he is told he is going a quite Con-
trary way, and one fhould follow him, from day
to day, and ftill fee him going wrong, though
he ftill fays he is on his journey and is going right;
what can be more abfurd ? Now kt us ufe our
underftanding and confider, whether there be not
as ridiculous an abfurdity in pretending to religion,

againft

( 26 )

VOL. u^ainll a feries of a<5tions, which have a contrary
II. tendency. Do we not all know that religion, in
the common notion of it, has a tendency to blef-
fednefs; even to glorify God, and to enjoy him
for ever in glory, as the end ? Can there be a
greater contrariety fiippofed in any one thing- to
another, than there is inaconrfeof wickednefsto
the glorifying and enjoying God? Or can any
man think, without as palpable abfurdity as is
pofTible in any cafe, that -whoredom, drunkennefs
and debaucheries of all forts, are means and in-
ftruments for the glorifying God, and faving a
man's own foul ? To fay, I am a Chriftian, is to
fay, I am going to Go d, to glorify, to enjoy
him for ever. But you can fuppofe no cafe
wherein contrary adlions can be oppofed to a pro-
fefiion, with more abfurdity than in this.

8. W E are exprefsly forbidden, in the holy
Scriptures, to treat, and behave our felves towards
Chrijlians that are only fo in name and profeflTion,
in the fame manner as we are obliged to a6l to-
wards thofe that are fincere. We are even dire6t-
ed to turn away from thofe, who have a form of
godlinefs but deny the power of it '. When per-
fons are unperfuadable and obftinate in an evil way
and vicious courle, and will not hear the Church
they are to be counted as heathens and publi-
cans ^, and are not to enjoy the reputation of
Chriftians, even amongft men, according to the
law and judgement of Chriil himfelf in this very
matter.

9-

^^ i Tim III. ^7 ^ Marh. xvin. 17.

( 27 )

9- And laflly; The common profelTion oFSerm*
religion, in which they feem to bear a part, fuffers M«
by their inconfiftent condudtand behaviour; and
it is very unreafonable, therefore, they Ihoiild
gain by it. They would gain honour from the
profclfion of Chriltianity, and yet bring a reproach
and fcandal upon it. And is it to be fuppofed
that fheir profeffion, in fuch a cafe, fhould ho-
nour them? They do the greateft indignity ima-
ginable to the worthy name which they profefs ;
nay it is blafphemed by them, and through their
means is evil Ipoken of by others.

But yet it may beflid, as to all this-, " Are
" we not then to call fuch Chriftians as profefs
*^ thcmfelvcs to be fuch ? Are v/e not to give them
*' the name ?" Truly controverfies about names
are always to little purpofe. It is no great mat-
ter by what name fuch perfons are called. I am
willing to give them all that their profeflion rea-
fonably can be undcrftood to intitle them to.
They are, by profefTion, Chriflians, But what
can that fignify to any man's being in reality what
he does profefs himfelf to be ? I will therefore fay,
fuch an one is a profefTing CJiriftian ; and what
can they make of this ? What advanta2:e is it ?
They are called Chriflians, jufl with the fame pra-
priety that you would call the pidurc of a man^
a man. Though perhaps not altogether with
that propriety neither ; for truly a good pidure
is more like a man, than fuch perfons are like
real Chriflians. It is a very bad picture indeed,
that would not be more like the perfon, it pre-
tends.

(28)

VOL. tends to reprefent, than many fuch men are ft)
II. true fmccre Chridians. Poflibly we may call the
carcafe of a man, a man, when it is rotten and
{linking. " Such a man (you fay) lies buried
«* there *,'* but you know very well that the
corps is not the perfon himfelf. And yet there
is more propriety in ufing fuch language in this
cafe ; becaufe fuch an one was a man, but he.
whom we Ipeak of Jiever was a Chriftian, and
God only knows whether he ever will be one !

We call fuch perfons Chriflians, in like man-
ner as in a play, or theatrical reprefentation.
One we call the Grand Seignior, and another an
Emperor, according to the parts they aft. In
this manner, I fay, we may call the perfons be-
fore fpoken of, Chriflians ; for they perform a
part, and make a Ihew on the ftage of the world
in performing cheap and eafy adls of Chriflianity.
Or it is fomething like the compliments of one
perfon to another, to whom he would pretend
friendfliip ; and under that pretence hides the
greateft malice, till he can have an opportunity
of fhewing it with effe6l.

Now if fuch a profeffion as we have been
fpeaking of, will fignify fo little to the purpofc
mentioned in the beginning of this difcourfe, the
giving of a man the reputation of being religious
among men •, how much lefs can it fignify to that
higher purpofe, the intitling him to a reward
from God ? Surely it is lefs poflible to deceive
Him. And whatever advantage is gained in
this world by fuch an empty, inconfiftcnt pro-

feflion>

(29)

feflion, it is infinitely Jefs than the final reward Serm.
of God, which will be given to thofe, who both ^^^
profefs and practice religion in fincerity.

But before I proceed to this important pointy
fuffer me to exhort you all ferioufly to confider of
fomething better, than fuch an empty, felf-con-
fiited profeffion as this, to be a fupport to you,>
in fuch a time as we have lying before us. Surely»
in a feafon of diftrefs, there are no fort of perfons
whofe cafe is to be lamented fo much as theirs,
who have nothing for a fupport but only this
pitiful thing, this empty felf-confuted thing, wc
have been fpeaking of. Oh ! the cold comfort it
will give a man's heart, when he comes to fuffer
afflidtion, to fay, '' I have been called a Chri-
<' ftian and a Proteftant ; I have profeiTed on the
«' right fide, and have gone on in the right way ;
*' but, alas ! all the while have been fighting
*' againft the very defign of the religion I have
*' profeffed, by a contrary life and converfation !'*
"Will this bear up the finking heart of fuch an one
in a feafon, when the guilt of his former courfe^
through a long trad of time under the Gofpel,
flares him all at once in the face ?

Labour then to do more than barely to pra*
fefs to know God 5 fince a bare profeifion will
Cgnify nothing with him, and but little with
men. And truly it muft fignify very little to
yourfelves, to your own comfort and confblation
in an evil day j when gloominefs, blacknefs and
darknefs cover all on every fide. There may
then poflibly, if fuch a time fiiould come, be

room

(3°)
VOL. room enough for confideration. Labour there-
in* fore to know God in good earneft. ^ey that
know his name ^ willful their truft in him s. To
have fuch a refuge as the eye of God in fuch fl
world as this is, what folace and fatisfadlion does
it give the foul of a man ! efpecially when there
is nothing but darknefs and terror on every
hand.

To conclude, I Ihall only take notice to you
of one paflage in the book of Daniel. And fuch
as do wickedly againft the covenant Jhall he [the
king there fpoken of] corrupt hy flatteries \ but
the people that do know their Gqt> Jhall be ftrongy
and do exploits or wonders ^. Thefe paflages re-
fer to the time, when Antiochus fell with fury
upon the Jews. A great many of them, when
the afpecl of the times was frowning upon their
religion, did then prevaricate, and do wickedly
againft the covenant ; that is, turned from their
religion and complied with his idolatry ; but of
fuch of the people as knew their God, it is faid,
that they fhould be ftrong and do exploits. It is
a great matter to know God in fuch a time. He
that has the knowledge of God poflefTing and
filling his foul, will have God reprefented to him
as THE All in all ; and this whole world
will be before him, as a vain fliadow, a piece of
pageantry, a dream, a vifion of the night. He
who is invifible will be always with us, when we
once come to be of the number of thofe who
know God, in the manner we profefs to do it.

S E R M.

^^Pf. IX. lo. *^Dan. XI 52.

( 3" )

SERMON III.

Preached February 13,1680-

TITUS I. 16.

They profefs that they know God ; but in i^ort
they deny him, being abominable^ and difobe-
dienty and unto every good "work reprobate.

I

II. Y Now proceed tofhew, that a bareprofef-.
fion of religion cannot intitle any one to
the rewards of it with God . And the ar-
gument is capable of being drawn, as was formerly
intimated, from the lefs to the greater. If it cannot,
intitle one to a reputation amongft men, much
lefs can it to the reward of it with God. And
it will be conclufive two ways ; In the firfl place,
that the gain and advantage of the rewards of it
with God, is unfpeakably greater, than the re-
putation it can give us among men. If then it
cannot intitle one to the lefs, it cannot to the
greater. And then in the next place, that to de-
ceive men, by fuch a pro fellion, is infinitely lefs diffi-
cult than to deceive God. They who cannot deceive
men by fuch a profeffion, joined with a practice fo
grofly wicked as is here expreffed by the Apollle,
can furely much lefs deceive God, There is, even in
the minds of men, a judgement concerning them
contrary to that profefTion : ^he tranfgreffion of
the wicked fays in my hearty there is no fear of

Go9

(32 )

God hefore his eyes^. It fpeaks that language,

carries that fignification with it in the mind and

judgement of any common obferving fpedtator.

What fentiment then mufl it beget in the mind

of God, who fees immediately, and without the

intervention of any argument, beholding things

juft as they lie in themfelves ! But befides thi^

double argument, from the lefs to the greater,

there are feveral other confiderations, that will

evince the fame thing. As,

I. It is the declared rule of God's righteous

judgement, to -deal with men finally according to

their works, and not merely according to their

profefTion ; according to what they do, and not

to what they pretend. It is the conftant tenor of

Scripture, (of which you cannot be ignorant

who are wont to read your bibles) that God will

in the laft day, render to every man according to

his works ^, as it is in fundry places. And in

the epiftles to the Afian churches, our Saviour

putting on the perfon of a judge, thus addrefTes

himfelf to the one and the other of them ; I

KNOW THY WORKS ^. Immediate cognizance is

taken of them, even of thofe which are mofl:

latent ; much more of thofe which are apparent

and manifefl, as the works we have fpoken of,

are. Upon this account he makes himfelf known

to them by the defcription of one who irieth the

hearty and fearches the reins^ that he may render

to every one according to their works '^ And he is

fur.

*rr. XXXVI. I. '>Rom. ii.<;. cRev. 11.2,9, t;, 19.
III. 1,8, 15. '^Kcv. II. 23.

( 33 )

further reprefciited as one who has eyes as a flame S £ r M.
of fire'' ^ fearching into the very things wherein it HI.
takes place. And we are told that in that very
day, it is not the faying unto h-im, Lord I Lord I
that fhall inticle any one to the kingdom of
heaven ; but the doing of the will of God the Fa-
ther who is in heaven ^ Where our Saviour al-
fo further afllires us, that thofe who fhall make
this profeflion, without a fuitable life and con-
verfation, will be rejeded in this awful manner,
Depart from me I I know you not ^. But under
what notion, or for what reafon, are they thus to
be abandoned ? as workers of iniquity. Thus
we fee their evil works will cad the balance
againft all their pretences to that which is good.

2. We are further to confider, that it is an un-
reafonable thing to imagine, that God will give
men a title, without giving them a capacity for
enjoying the rewards of the blefled flate. Cer-
tain it is, that mere profeflion qualifies no one
for this happinefs ; therefore it is not reafonable,
that it Ihould intitle any one to it. A man is
never a whit the more capable by his profefTion
of dwelling with God, in another world ; of im*
mediately beholding with fatisfadion his blefTed,
glorious face. To whatpurpofe is a tide, where
there is no capacity ? It would not confifl with
the wifdom of God, to divide thefe things, which
muft neceffarily concur to one end, namely, to
his own glory, and the perfon's fitnefs for the
enjoyment of Him. Men are wont to be wifcr.
A title with them fails, when a capacity docs.
Vol. II. C They

• Rev. II iS. * Matth. vu. 21. » V^r. 22.

. ( 34 )
VOL. They ceafe to be intltled to an eftate, who by a
II' natural incapacity cannot enjoy it, as for inftance,
fools and lunatics. Again,

3. Their profefTion h fo far from ;intitling
them to the rewards of another world, which
belong to thofe who are fincerely of the true re-
ligion i that, being joyied with a wicked life and
evil praclices, it provokes God fo much the more
highly againfb them, ingages the divine wrath
and vindictive juilice, fo much the morcdiredly
to their ruin. And this on feveral accounts. As,
(i.) Because fuch a profeflion demonftrates,
that thefe perfons fin againft fo much the more
light 5 otherwife what makes them profefs at
all ? They who proftfs religion, as a great part
of the world do not, certainly muft be fuppofed
to know more. We do not call them profeflbrs
of the Chriflian religion, who were born among
Pagans, and always have liv^ed as fuch among
them. They who profefs Chriftianity, are fup-
pofed to live (and do fo for the mod part) in the
inlightened region ; in that part of the world
through which the gofpel-light hath difFufed it-
felfc This is therefore a mofl: horrid thing, for
the works of darknefs, and of the night, to be
tran faded, where the Gofpel has made it broad
day. And if they, who have opportunity to
know more than others, are after all vicious and
immoral, doth not this highly increafe their
wickednefs ? .Will not this inflame the wrath of
God much more againfl them ? And if, in fa(5l,
they do know more, is not the provocation the
I greater ?

C 35 )

greater? Men certainly know fomething 'ofS e r m.
what they profefs, more or Jefs. For as there is J^a-
not in the natural world, fo neither is there in the
moral, any fiich thing as pure and abfolute dark-
nefs* And when light fhincs round a man, it
makes him the more deeply guilty, that he can
find nothing die to do but to commit wickednefs.
Light got within! What an aggravation is that
of a man's iniquities, or the works of darknefs ?
Light fhines in his judgement and confciencc !
Divine and merciful light projedts its beams from
above into his very foul, where it is held in un-
righteoufnefs ! This is that which wrath flames
againfl, even the wrath of God ; which is re-
vealed from heaven againft the ungodlinefs and ini-
quity of men, who hold the truth of God in un^
righteoufnefs ^' . This is mofl highly provoking,
that where divine truth might expcdb to find a
throne, there it fhould find only a prifon. And
therefore, what can enfue upon this, but tribu-
lation and anguifh, inftead of a reward ? It is
to him who knows his mafter's will and does it
not, that many flripes do belong '\ In like
manner, we find the Apoftle James fpeaking, —
51? him that knoweth to do good^ and does it not, to
him it isftn^. And our Saviour faith thus to the'
Pharifees, If ye were hlind ye jhould have no fin :
hut now ye fay you fee, therefore your fm remain-
eth K What !> are we blind alfo, fay the rulers ?
They took it for a great reproach not to be
C 2 thought

'^Kom. u. 7,8. *Luk. xii.47. ^Jam iv.17,
^ John IX. 40, 41. ' *

(36)

tliooght very difcerning. But, fays our Lord^
it had been well for you if you had been blind ;
for fince you are fo knowing, your fin remains,
and you are abfolutely inexcufable.

(2.) It follows of confcquence, that they fin
with malice who can allow themfelves to join
wickednefs \vith their profelTion ; and outface>
as it were, the light of that truth, which dired-
ly teaches them otherwife. For, in the cafe now
fuppofed, the intereft of Christ and his religion
has already, as it were, fought its way through
all the outworks ; and there is now no further
oppofition but the fortrefs of the heart, the feat
of love or hatred, of kind propenfity and incli-
nation to God and Christ, or of enmity and
malice to them. The bufmefs now lies wholly
at the door of the will. By how much the more
of the will, by fo much the more of enmity and '
malice there is in finning. By how much the
more of light, fo much the more of will; and the
more profelTion there is, fo much the more of light.
In this feries do thefe things lie. If wefm wilfully,
after ive have received the knowledge of the truths
there is no more facrifice for Jin ™. If you fin
againfl this facrifice^ you are not to exped ano-
ther. Your peace therefore is to be made this
way, or not at all. And when a man's know-
ledge, as well as his profefllon, is againfl him ;
and his oppofition to God and the defign of
Chriflianity is refolved into nothing, but mere
will > there is not the leaft pretence, or the flia-
clow gf a rcafon left to juftify his condud. All

Hcb. X. i6.

thing

(37)

tliinors that could have induced me to be at all a Se rm.

Chriflian, Ihould alfo have induced mc to be a^ ;_

true Chriftian. For there can be no reaibn
brought that a man (liould be a Chriftian in pro-
fefTion, but the fame reaibn will be equally con-
clufive that he fliould be one in reality, and in
truth. And therefore, when reafon, judgement,
confcience and profeflion, go together and are all
on one fide, how miferably expofed and naked
is fuch a perfon, who does not fall in cordially
with God, in a way of holinefs, becaufe he zvi/l
not ! It is with them as with the Jews to whom
our Lord fays, Te will not come tame^ that ye
might have life ".

(3.) It muft be the more provoking, becaufe
there is hypocrify in this conjundlion. It cannot
be without hypocrify, that a man fhould lead a
wicked life, and yet profefs the true religion.
It is very true, it looks like a very grofs fort ol"
hypocrify, that perfons fhould profefs religion,
and yet lead fuch lives as are vifibly abominable.
It is not indeed of the finer fort of hypocrify .
but by how much the grofler it is, by fo much
the more infolent it is. The affront is the great-
er, that a man Ihould fin even in the face of
heaven itfelf, and commit fuch wickednefs as all
the world will cry fhame of, and this under the
cloak of profeffion. Again,

(4.) There is moft perfidious falfhood, and

treachery in fuch a conduct; and therefore it

mull be the more provoking. For, in this cafe,

C 3 men

" John V. 4p.

( 38)

VOL. men not only fin againft law, fince all Tin is a-
•^I* ^ gainlt lav/, for where there is no law there is no
tranfgrejfion °, but againfl the covenant too.
They who profefs to know God, as we have
faid again and again, profefs to be Chriftians.
If fuch therefore lead wicked and immoral lives,
they fin as well againft the covenant as the law ;
and in > their way of finning, there is treachery
both againft Chrift, and the God of heaven.

.The covenant betwixt God and his people,
who are vifibly related to him, is ilkiftrated in
Scripture by the marriage contradl. And thofe who
break it, God threatens he will judge ^ as they who
break wedlock are judged^ with ftiry and jealoufy ^,
Now jealoufy is allowed to be the moft fervent of
all the paifions ; and diftinguifned from common
wrath and anger, even by this peculiar confide-
ration in the objedl, the being thus related. And
it is obfervable in what ftyle he fpeaks afterward.
Having difcarded his people and caft'them off,
that they fiiould be no longer related to him ; theti^
fays he, / wilt make my fury towards thee to rejl^
and my jealoufy fhall depart from thee^ that is, to
ceafe for ever. Thus we fee the relation beino-
"diffolved, they are no longer the objects of jea-
loufy. Indeed while they continue a profefling
people there is a vifible relation, and confcquent-
]y they are objeds of jealoufy ; but when the
injured party has fufficiently vindicated himfelf,
this vindictive paffion ceafesj and whatever an-
ger
♦ Rom. IV. 15. V Ezck. XVI. 38. vei'.42.

(39)

ger and refentment may remain, it is jcaloufy no Se r m.
longer. Again, i^^-

(5.) They who join a religious profcfllon and
wicked pradices together moft highly provoke
God ; becaufe they fin withthe hightft indigni-
ty againft God, againft ChriO, and the religion
which they profefs. And it is very plain that
they do fo, in as much as herein they both mock
God, and mifreprefent him. They mock his
fovereignty, and mifreprefent his hohnefs. It is
a plain mockery to him, as he is the ruler of the
world. For men to profefs to know God, to
own him as their God, and yet vifibly to afllont
him by the mod infolent wickednefs •, what is
this like, but putting on the purple robe, and
faying, hail mafter I and fpitting in his face at the
fame time? Icisin a cafe fimilar to this, naaie-
iy, that of a man's reaping according to w'lat
he fows, that the Apoftle warns Chriftians not
to deceive themfelves. For fays he, Be noi, de-
ceived^ God is not mocked ; for wkatfoever a man
foweth^ that Jloall he aljo reap % intimating that
they would be greatly deceived, if they expeded
to reap the reward of eternal life.

Moreover, fuch a conduft is a horrid mif-
reprefentation of God, particularly as to his ho-
Jinefs ; as if he was one who could difpenfe with
his injundlions to men of being really holy, and
fincerely good, and be fatisfied inilead thereof
with appearances, widi mere fhew and pretence.
A moll odious reprefentation of God, as if he
C 4 were

^Gal. VI. 7.

(40)
VOL. were like the impure deities of the pagan world I
^^- You lee with what feverity he himfelf fpeaks in
a cafe like this *, Take heed^ fays he, lefi there
fiould he among you a many or woman^ cr family^
or tribey who fe hearts- turn away fr-om the Lord

their God lefi there be among you a root that

b ear eth gall and wormwood : And it come to pafs
when he hear eth the words of this curfe, that he
blejs himfelf in his hearty faying \ I fJoall have
peace though I walk in the imagination of mine
hearty to add drunkennefs to thirfi : 216^ Lord
will not fp are him ; but then the anger of the Lord,
end his jealoufy fhall fmoke againfi that man ; and
all the curfes^ that are written in the booky fhall
lie upon him ; and the Lord fJoall blot his name
cut f'om under heaven ^ Obferve here the pro-
voicing thing, on which the eniphafis is put.
It is that a man ihould walk in a vain courfe of
wickednefs, and yet blefs himfelf in his lieart,
and fay, " I fhall have peace for all this.'* Pro-
voking it mud be, becaufe it is a horrid, re-
proachful mifreprefentation of the moil fioly
God ; as if he intended to be a patron of wic-
kednef% or as if it were indifferent to God how
men lived, or all one to him whether they were
righteous or wicked. " And does the fmner
^' indeed think fo ? I will make him pay dearly
*' for the thought! All the peace and fatisfadion
** that he has taken in that thought, or enjoyed
«* in that delufive dream, (hall coil him dear!

" for

' Dcur XXIX. 1$, ip, 20.

(41 )

" for becaufc of this fhall my jealoufy fmoke Serm,
«* agalnfthim." III.

(6.) To join profeiTion with fuch a wicked
pradlice, is to make that very profefTion itfelf a
lye ; and a lye, in this cafe, cannot but have high
provocation in it, if you confider thefe things.

i^f. In the firft place, it is a lye to Him who
knows it to be fo. He is an impudent Jyar in-
deed, who tells a lye to a perfon, whilfl: he him-
felf is fenfible that fuch perfon knows he lyes.
To come and hold forth fuch an appearance fo
flagrantly contradided, to One fo wife and in-
capable of being deceived as God is ; what can
be more provoking ? and therefore you find that
this is mentioned as the aggravating circumdancc
of the crime of Ananias and Saphira ; that tbey
lyed to the Holy Ghofi % whofe eye could clearly
fee through every difguife. Again,

2^^y, To lye in this cafe mufl needs be verf
provoking, in as much as it carries in it an im~
plicit denial of the omnifcience of God ; that is,
by fuch a condu6l I fpeak or do that, which i$
equivalent to fuch denial. I do indeed by nav
profefTion declare my belief, that God iee.s aif
things, and that to him nothing can be fecret ;
but at the fame time by my life and converfation^
I do more ftrongly declare that he neither fees
nor knows. And what is this but to deny Go'Sk
to be what he is ? It is, as it were, as much as
in me lies, to ftrike out the eye of the Deity-
Tufh 1 He does not knowy neither is there know-
ledge
» Afts V. 5.

( 42 )

VOL. ledge in the Mofi High ^ He forgets it or does
n. not behold it. Strange brutifhnefs ! He that form-
ed, the eje^ jljall he not fee ? He that teacheth man
knowledge^ fhall not he know? "^ This is to make
the omnifcient God like a Uind deaf idol in a
heathen temple, that hath eyes but feeth nct^ and
ears hut heareth not ^, What a provocation is
this ? Moreover,

3"^^^, It is moft repugnant to the nature of
God to make this lying profeflion, and is there-
fore abominable. 'To cover hatred with lying
lips^ fays the wife man, is abominable to the
Lord ''. Even fuch an abomination as his very
nature detefts. It is againft his nature to pre-
varicate. For though he is Almighty, yet he is
pleafed to have this faid concerning him, again
and again, 'in his holy Word, that he cannot
lye; nay it is impofiible to him to do fo, not-
withftanding his omnipotence. It is a thing fo
repugnant to the true God, fo contradidory to
the finccrity and fimplicity of the divine nature,
that you can imagine nothing more hateful and
provoking.

4^^^y and Lastly, It is a participation of the
diabolical nature to be an habitual lyar in fuch a
cafe as this. For we know the devil is the fa-
ther of lyes. Why has Satan filled thine hearty
fays Peter to Ananias and Saphira, to lye to the
Holy Ghofi ? y It makes a man a devil before
God, when the habitual courfe of his profeflion

is

"^ Pfal. X. II. " xciv. 7, Sec. .^Pfal. cxv. 4, 5.
^ Prov. X. 18. y h€vi V.4.

( 43 )

is nothinp; elfe but a lye. And that It Is a lye S e r m.

TTT

and ought to be To deemed by us, many paflages ^^^•

do clearly demonftrate. If a man fays he has
fellowfhip with God, and walketh in darknefs^ he
lyeth and does not the truth : The man who does
thus is guilty of a jye in pradice ; for God is
light and in him is no darknefs at all ^. So that
if any one profefTes he has fellowfliip with God^
and yet allows himfelf in works of darknefs, hc-
, is guilty of a pradllcal lye. He does by his
pra6lice give the lye to his profefTion. The
word rendered feilowfhip *, fignifies participa-
tion and converfe, but we may underftand it in a
greater latitude, than to fignify converfe with
him only, fince it fignifies to have an intereft in
him, and relation to him, and is therefore of the
fame import with knowing God. Ifrael Jhall
fay my God we know thee, hut Ifrael hath cafi
off the thing that is good^. There was a laying
claim to God, as if they had a part or portion
in him, v/hen there wq^ no fuch thing. It was
but a lye. I know the hlafphemy of them who fay
they are Jews, and are not^ hut do lye ^. As
if our Lord had faid ; I take it for a high blaf-
phemy againil me, and my name \ againll: the
religion of which I have been the author, that
fuch perfons fnould pretend to be of it, or to
belong to me. It is at once a fcandalous lye and
blafphemy itfelf.

Thus

* I John I. 6. * Kor.wiav. * HoC viii, 2, 5.

V Rev. II. 5).

( 44 )
Thus it appears, that they who lead fuch
wicked immoral lives, are fo far from intitling
themfelves to the divine rewards by their profef-
fion, that they only expofe themfelves feven times
more to the wrath of God, than if they had
never profefled at all. This efFedually demon.
Urates, to do which was the main delign of what
has been hitherto faid upon this fubjed:, the va-
nity and folly of a mere profellion of religion,
without a fui table praftice, let men's fecret mo-
lives and views be what they will.

S E R M.

( 45 )

SERMON IV.

Preached February 20, i68o*

TITUS I. 16.

Theyprofefs that they know God ; but in workA
they deny him, being abominable^ and dif-
obedient y and unto every good work reprobate.

HAVING in the foregoing difcourfeJ
fliewn the nature of, as well as the fecret
motives to, a mere profeffion of reli-
gion, attended with vicious pradices 5 and alfo
the vanity of it both with refpe<5l to God and
man : I ihall jiow by Way of ufe draw fame in-
ferences from jthe whole.

I. That fuch as make a profefTion do not-
wlthftanding their flagitious practices highly ju-
ftify the religion, to which they pretend. All
that lias been faid ferves to this purpofe, to let
you fee the excellency of reJigion ; and to this
even the very worft of men do give teftimony
by their profeflion, how inconfiflent foever b^
tlieir pradtice.

Wisdom is juftified by the a6lions of her
children, and the teftimony of her very enemies*

The

(46 )
VOL. The tedimony of an enemy is, of all others, the
^^- mod convincing, and carries the moft demon-
flrative evidence ; becaufe that can never be un-
derftood to come from inclination. It is a thing
which deferves to be well thought of, that the
very word of men have f.ich inward notices and
fentiments of things as evidendy imports, that
the way they hate they cannot but in their judge-
ment approve. Their profefTion is from an e-
manation of eternal Jight and truth, let into their
minds and confciences. They are of fuch a
judgement and cannot be otherwife. Light
fhews it felf, and cannot but carry evidence with
it. Convidion extorts profeflion from thofe,
who confider the grounds upon which the truth
pf religion is eftablifhed. So that by the way
it is amazing to think, that men fhould hate c-
thers for pradifing the very things, which they
themfejves in their own judgement and confci-
ences approve.

What ajuflification is this of religion in the
fmcere profefibrs of it .? One might even fay it
confidendy to a wicked profane debauched Chri-
ftian, " Thou who hateft fuch and fuch • for
*' their flri6t walking, and holy converfation,
*' they do more agree with thee, than thou doft
*' with thy felf" Thus do but take the real
fentiments of the mod vicious man, who is a
profefTor of the Chridian religion, and the life
and converfation of the godly and virtuous man,
and you will find them correfpond well enough
one with another. The one fays in his mind,

and

(47)

and judgement, and by his profeflion alfo, ^' ISerm.
*'> own it to be a very reafonable thing, that God ■^^•
" fhould be Joved, feared, and fcrved above all."
The other does fo, and this is his pra6lice to
love and ferve and fear the moil high God.
The one alfo fays ; " The wrath of God ought
" to be greatly more dreaded than the wrath of
'' man ; and that it is a hiatter of greater mo-
" ment to pleafe God, than all the world be-
" fide." The other actually does what the o-
ther thinks and judges he ought to do. The
wicked profefTor, if the queflion be aflced, will
acknowledge, that it is much more confiderable
to him to fave his foul, than to pleafe the flefh :
but the truly good man practices according to
this apprehenfion. So that between the wicked
man's notions, and the godly man's pradice,
there is a fair agreement \ but, in tht mean time,
what a difagreement between the perfons them-
fclves! Thus having fhewn, that perfons who
make a profelTion, do, notwithflanding their
flagitious pra(^lices, highly juflify the religion to
which they pretend -, I proceed to the next in*
fcrence.

II. Whilst nominal profelTors juftify thofe
who are real Chriflians, they evidently condemn
themfelves. Such profellbrs as thefe mufb, of all
men in the world, be the mod felf- condemned.
Out of thine own mouthy may it be fiid of them,
ic'/// / condemn thee ^. And the like condemnation

they
* Luke XIX, 22.

(48 }

VOL. they may expedb to hear at laft out of the mouth
II. of their Judge. Thou knoweft his willy and ap-
^ prove ft the things that are more excellent •, "Thou
therefore that makeft thy boaft of the law^ through
breaking the law difhonoureft^thouGoD^^ lays
the Apollle St. Paul, addrefling himfeif to the
Jews of this charader.

It were a hard thing to be refolved, if we
fliould expoftulate with fuch perfons, and demand
of them •, ** Pray why do you make any profcf- '
*^ fion at all ? What tolerable account can you
*' give, why you profefs to know God ; to be
•' of the true religion, or indeed of any religion
*' at all?" It is true, as to fome they are of the
Chriftian religion by fate, not by choice. They
are thrown upon the religion which they profefs.
They owe their being Chriftians to the external
circumftances of their condition. They were
born in fuch a country, of fuch parents, it is
the religion of the nation where they live, the ,
religion of their anceltors, and it may be they
know nothing of another. Many are Chriftians
becaufe they cannot help it ; but with others it ia
very plain, that their profelTion is the emanation
pf internal light ; it is the genuine produd of
the convi<5lion of their own confciences, that this
which they profefs rnuft be the true religion-
And thus furely all perfons muft conclude, who
ever fet themfelves to confider ferioufly and im-
partially its evidence and internal excellence.
But the greater part never do this. Whereas if

any
^ Rom. II i&

(49)

any man could be brought once to confider thisS e r M.
point, his protefTion would be the product of his ^V.
inward light. A light perhaps too weak to go-
vern his pradice -, but too flrong to be expelled
by force, or extinguifhed by his own falfe and
delufive reafonings. They profefs thofe things
to be true, which they would be glad in their
hearts were not fo. And their light, though it
is too weak to rule them, is not too weak to
affright them. In a word, it is too (Irong to be
mafter'd by any thing they themfelves, or othefs,
have to fay to the contrary.

I WOULD in this manner appeal to any fuch
perfon if he hath the common underflanding of
a man, with reference to the great articles of his
- own Creed. You fay, " You believe in God
" the Father Almighty, Maker of heaven and
" earth." And, what! is it not moftreafonable^
in your own judgement and confcience, that you
Ihould do fo ? It may be you had rather that an
■article, diredly oppofite to this, were true. But
do you think it more likely, that this worJd did
fome time or other rife up of itfelf, than that it
was made by an almighty, wife, inviuble Being?
" You fay, you profefs to believe in his fon
" Jefus Chrid your Lord.'' And is not this, if
the matter be examined, far more reafonable to
believe, that Jefus is the fon of God, and is in
right and title your Lord j than that he was mor-
tal, and came into the world to cheat mankind ?
Is it more likely that the Gofpel, of which he
was the author, was all a cheat ^ That his reli-
Vol. IL D " * gion.

( so)

VOL. gion^ which was fealed by fo numerous and glo-
I^- rious miracles, and brought down to our know-
ledge in fuch unqueftionable records, was an im-
pofture ? Is it likely, when he had witnefTed that
good confellion before Pontius Pilate, that he
lealed it with his blood to deceive the World,
or that he died only to mock mankind ? If men
would confider, their profcfTion would certainly
be the emanation of their light, and the convic-
tion they have of the truth of what they profefs.
They muft however be fenfible, that this profef-
fion is a (landing teftimony againfl them, Nay>
though they profefs they know not what, nor
confider the grounds and reafons of it, yet they
are felf-condemned.

But why do they profefs, if they don't un-
derftand ? Why do they not underftand what
they may ? They profels they know God. Either
they do know him, or they know him not. If
they do not, why do they profefs at all ? If they
do know him to be God, what a foul-com-
manding thought fhould that be I In Judah is
God known^ and his name is great in Ifrael^.
Has not Ifrael known God ? A thing not to be
imagined, that he fhould be ignorant of him.
We have then, for the molt part, the feminal
principles of true religion ; which only need to
be refleded on, to enable us to difcern how rea-
fonable and coherent a frame that of the Chri-
ftian religion is. Which, when we come to ap-
prehend it, and confider its excellent nature, tne

more
• PiaL Lxxvi. »>

( sn

more we find itdeferves to be confidered ; and,S
of confequence, profefTing with the more know-
ledge, the greater mud our condemnation be, if
our Jives are repugnant to it. For can any man
believe thefe two things, that there is a God
who made heaven and earth, and that Jefus
Chrift i^ his own fon : and after that believe that
it is more reafonable to difobey, than to obey that
great God ; or be fiibjedl to him, who bought
us with his blood, and purchafed to himfcif a do-
minion over them and all m.ankind ? I would
fain fee the man, and hear what he could fay for
himfelf, who profefTing to believe, that there is
one Creator of all things, and one Redeemer,
who has procured to himfelf a dominion over all
by his death; fhall fay, " I hold all this -, but I
*' will withal hold, that it is a great dea! more
" reafonable to affront than to obey them.'*
What man would dare to fiy fo? Who can be-
lieve there is fuch a God, who, by the right of
creation and redemption, claims a governing
power over them ; and yet imagine that it can
be fafe for them to live in open hoililities againtl
fo rightful a dominion and irrefiftible power ?
In a word, who can fay, " I believe there is a
*' judgement to come, but I have no need to pre-
*' pare for.it ? It is full as fafe to put all to the
*' venture, as to prepare that it may go well with
" me in that day.' •

All thefe things confidered, what felf-ccn-

demning creatures muft thefe profeffors be ! K-

ipecially when the fecretsjof all hearts rpgft be

" D 2 opened.

( 52 )

opened, and all thefe latent fentiments be ex-
pofcd to pLiblick view ! Flow will men quake
when they come to be expoftulated withj by fo
high and indifputable an authority ! When ter-
rible Majefty fhall plead with them, in the follow-
ing manner ! " Was that religion, which you pro-
*' fefTed, true, or was it falfe ? If it was falfe,
*' why did you profefs it ? If true, why did you
'' not pradife it ? You either believed there was
" a God, or that there was none. If you be-
•' lieved the notion of a G o d was but a fancy,
" why did you worfhip him ? But if you did be-
" lieve there was a God, why did you not
" conftantly obey and ferve him?" Again,
*' Either you took Jefus Chrift to be an impoftor,
*' or a Saviour and Lord. If you took him to
*' be the former, why (hould you be called after
*' his name ? Why did you number your felves
*' among his deluded followers ? But if you took
" him to be the fon of God, why did you not
*' fubjed: your will, your foul to that govern-
" ment of his, which he founded in his blood ?*'
Oh ! then, what a confounded creature muft that
be, who has lived under fuch a profeflion, and
in fuch wicked nefs at the fame time, all along !
When fuch an one fhall remember with regret
that ever he was a Chriflian, or that he ever
heard of the name of Chrift I When it fhall be
the matter of his too late wiih, " O that I had
*^ been born a Scythian or Barbarian ! That I had
** hved in a den or cave, and had never feen
** man > or had lived without having an oppor-

" tunity

( 53 )
" tunlty of ever hearing tliat there was a S e r m.
« God!" IV.

III. We may further take notice, how little
there is of fhanie and modeHy left in the world,
with reference to the behaviour of men towards
God. Wc find, with relation to human affairs,
and tranfa6tions with men, there is fucli a thing
as ihame j which, as bad as the world is, has a
great power and influence over them. If it were
pot for thisj the influence that fliame and com-
mon decency have in the world, there would be
no living •, and it would be a great deal worfe.
tf it were not a fhame to lie openly drunk in the
ftreets, wallowing in one*s own vomit; if it
were not a fhame to commit filthinefs in the
fight of the fun ; if it were not a fliame to be un-
clean, or to be a thief ^ or if men in general had
given over all regard to a good reputation among
their fellow-creatures -, the world would certainly
abound with worfe and more numerous monfters.

And this ufeful pafTion evidently influences
men in this very matter of profefTnig, as it re-
drains them from making profefllons that are not
fuitabJe to them. An ignorant plowman would
be afhamed to profefs himfelf a ftatefman ; or a
cobler, a merchant. But how ftrange is it, that
no modefty or fhame have any influence in this
cafe ! That is, in the affairs and deportment of
men towards God.

The matter is this. In reference to the

things which they have to do one with another,

D 3 men

( 54 )

men are awake and in their wits ; but with rela-
tion to God, and the concerns of religion, they
are in a continual ileep and dream. And you
know we don't ufe to refled: with regret upon
the remarkable incongruities in our dreams.
When therefore men, who conned together the
mofl incoherent things in a dream, can do the
like in matters of religion, it is very plain they are
not in their wits. We reckon that none but fuch
as are out of their wits ; none but fuch as are fit
to be in chains and a dark room, would, in their
reftraint and under the rod, call themfelves lords
and dukes, and I know not what names befides,
of the greateft found. But I befeech you confi-
der the cafe with attention. Is there not a greater
difasreement between the fpirit and charader of
a wicked man, and the names of a believer ; an
heirof falvation, and an expectant of glory? Is
there not an unfpeakable greater difagreement ?
And yet here, men are not afliamed to profefs
at this rate ; to own a profeffion that imports
them to be true believers, the fons of God, and
heirs of heaven ; while they are abominable, dif-
obedient, and to every good work reprobate.

IV. It appears from hence, that there is as
little fear of God among men, as there is of
fhame. The wickednefs of the wicked fays in my
heart the fear of G qd is not before his eyes ^.
Whatever they fear, they do not fear the Al-
niighty. They make no fcruple of doing things,

which

* Pfal, XXXVI. I

(55)

which import an abfolute denial of his exiftence.
What a tremendous thought is this to a confi-
dering foul ! Methinks this fhouid ftrike with
confternation, even a foul made of earth. What!
does their pra(ftice amount to a denial of God ?
O think what this imports •, what it is to deny
his exiftence ! This is to throw all things into
confufion. This is to ruin the creation, as much
as in us lies ; and to take away the root of all
things, and confequently the things themfelves.
Finally, this is to commit felony on my felf and
my own life. How ! art thou a man, if there be
not a G o D ?

But it is the pradlical denial of God that
we chiefly fpeak of; a denial of his authority, and
the rights of the divine government. Like
Pharaoh, IFho is the Lord that I jhould obey
hisvoice^? This impious king fpeaks more ac-
cording to the truth of the cafe, and confiftentiy
with himfelf, when he fays, / know him not. But
fo rooted is that power, and right of governing
in the Godhead, and fo neceilarily does it refult
from the fuppofition of a Go d, and a rcafonable
creature in being ; that it is impoifible there
fhouid be a denying of thai: governing power,
without denying his ^being too. I'hc fool hath
[aid in his heart there is 7io G o D ^ ; That is,
does not believe there is no God, fo much as
wifh there were none.

However, in refped of men, fear has great
influence. How will it, for inftance, rcitrain
D 4 men

• Exod. V. 2. ' Pfal. Kiv. I.

( 56)

V O L. men from confpiring againfl the government !
JJ- How are men afraid to fay, or do any thing,
that may admit of any fuch interpretation ; or
that looks like a defign to fubvert the govern-
ment, under which they live ! But how ftrange
is it, that men have no fear in them with refe-
rence to the divine government, unto which they
profefs a ftibjedtion ! Will any man look upon
himfelf as a loyal fubjedt, for fpeaking good
words of the king ? Efpecially when it could be
proved, that he was forming defigns againft his
perfon or authority. One would think a man's
heart fliould never indure to think that he is liable
to fuch a charge as this, v;ith refpedt to Go d the
king of kings. Thou, O v/retch ! art guilty of
pradically denying, and abandoning, the author
of thy life and being, the vei-y Father of thy fpirit,
and Him who gave thee breath. Thou haft mark-
ed thy felf out as a common enemy to the cre-
ation of God. And how can that man exped:
to draw another breath, who breathes only by
the favour of that God whom he denies ? ""

V. As to the main purpofes of religion, it is
•plainly no great matter, what religion a wicked
man is of. It is all one whether he be of a falfe
religion, or falfely of the true -, except only that
his cafe, on this latter account, is worfe. As the
Apofllc fays, with refpedb to the Jews, Circujnci-
JtoH profitethy if a man keep the law ; hut if he
breaks the law^ his circimcifion goes for uncir,
cumcifan s. Thy baptifm profits, if thou kccpeft

the
s Pvom. i:. 25.

(57)

the Gofpel ; but if thou obferveft it not, thy bap-SE r m,
tifm fhall fignify nothing. Though a man can- IV.
not be faved under any religion, yet he may
perifh under any one. What a poor pretence is
it when one has nothing to truft to and rely
upon, as the ground of his eternal hope, but
only that he is an orthodox man ! An orthodox
fon of this or that Church ! So far it is well.
But what does it fignify to be an orthodox drunk-
ard, an orthodox fwearer, an orthodox fabbath-.
breaker ? If fuch would but admit one to reafon
foberly with them, I would afk them, " What !
*' do you not believe, that holinefs is as efTential
" to Chriftianity, as truth ? Do you not think
*' that the decalogue is of as good authority, as
*' the articles of your creed ? Is there not the
*' fame authority for the agenda^ as there is for
'' the credenda of a Chrrilian ? Has not any man,
** that owns the Chriftian name, as great obli-
*' gations to be pious, fober, and chafte 5 as he
*' has to be true, or right in his principles?'*
There is certainly the fame authority for the one
as for the other. What does a man hope he
fhall gain, by tearing the efTential parts of the
Ghriflian religion afunder, as much as in him lK^i>
or by dividing Qhrifiianity from it f elf I

VI. We fee how weak a thing the light of an
unregenerate perfon is, and how little reafon fuch
a one has to glory in his profefTion, How weak,
I fay, is this light ! too weak to reflrain him from
fuch grofs inconfiflencies as thefe are : as weak it

mufl

(58 )

mufl be, fii^ce it permits him to run into the mofl
palpable abfurdities , and even fufFers him to
make a profeflion that he knows God, the great
Lord and Ruler of all things, whilft he lives in
a continual difobedience to him. With fome,
indeed, the knowledge of the true religion does
fignify more. We read of fome that by the
knowledge of God, have efcaped the corrup-
tions of the world, thro' luft^; but with many
others, you fee their light is fo impotent and in-
efficacious a thing, that it cannot withhold them
from making beafts of themfclves, inftead of
Chriftians. And that is a doleful thing to think
of, that a man lliould have light to no other
purpofe, than to damn him ! A light, which
upon all other accounts is darknef^ and makes
his profeffion of religion fo much the worfe and
more dangerous. To this purpofe our BlefTed
Saviour fpeaks, ' If the light that is in thee he
darknefsy how great is that darknefs ' / Th^ know-
ledge of fome Chriftians is no better than meer
paganifm. Whatever it is, they do the fame
things they would do if they had none. As to
certain points indeed they are of fuch a belief;
but they walk and pra6lice, as if they were of a
quite contrary faith. How weak then is their
light, and how deplorable is the cafe of fuch
men !

Do we not fee then how little they have to'
boaft of ? Such a profeffion as this is can furely
be a matter of no glory to them. Nor is to be

accounted
* 2 Pet. II. 20. » Matt. VI. 25.

( 59)

accounted fo, any more than we would efteem S e r m.
the title of Lord or Knight, a glory to the W-
man who is forced to go naked or in filthy rags
every day. So they walk in their nakednefs, like .
accurfed creatures ; as they are implied to be by,
the blefling which is pronounced on thofe, who
keep their garments fo^ as that their nakednefs
may not appear^. It is but a poor glory, and
empty honour to be called Chriftians on fuch
terms !

VII. We farther learn, how myfterious a
piece of felf-contradidion fuch a wicked profeflbr
is, and how unhappy his condition muft necef-
farily be. A Chriftian, of an unchanged heart
and vicious life, has one and the fame obje6t of
worfhip and contempt. It is a ftrange kind of
monfter that this muft needs be. No eye hath
ever feen any thing more monftrous ! Having the
head and face of a Chriftian, joined with the
hands and heart of an atheift. So true and perti-
nent was the faying of a noble Italian lord, " That
'' there is no monfter in all the world, worfe
'^ than a fpeculative atheift, except one ; and
" that is the pradlical atheift, who is the more
" horrid monfter of the two."

How unhappy then muft fuch a perfon be !
To every good work reprobate, and yet a pro-
feflbr ! How uneafy muft his life be, who muft
do many things, which, in fubftance are good
works, that he may keep up the ftiew of religion^

kc
^ Rev. XVI. 15.

( 6o )

let them be never fo much his averfion ! How
uneafy a life, I fay, is this to go againft the grain,
and to do things in a continued courfe for which
a man has no heart nor relifli ! To come into the
alTembJies of God's people when he had rather
be fomewhere tliQ ; and many other fuch like
things mufl he do to keep up a profeflion. This is
indeed a moft grievous thing, for a man to have
only an artificial religion, which proceeds from
no vital principle, and perfedlly difagrees to the
habit of his foul, and the bent and temper of his
heart. And that a man fhould toil at it all his
days, is a fad cafe ; efpecially when it is confi-
dered, that it is but for a fhadow, for that which
will turn to no account, or rather to a heavy one.

VIII. Lastly ; We fee hence the neceflity
of renewing grace. This is abfolutely neceflary,
not only to reconcile man to God, but alfo to
reconcile him to himfelf : to make the man to
agree with himfelf j who without the grace and
fpirit of regeneration, neither agrees with God>
nor his own foul. He fights with heaven, and
his whole life is a continual fighting againft him-
felf. He pradlices wickedly againft his profefilon
of godlinefs ; direflly contrary to all his v/orfhip
and his own prayers. Methinks, therefore, this
fhould make fuch a man long to feel the power
of regenerating grace, that he may bring things
to an agreement between Go d and himfelfL
For the light which makes him profefs, does
not govern his pradlice. It is too weak, as you

have

( 61)

have feen, and infufficient for this purpofe. S e r m.
There needs fomething more to change him, and^ -^^
to give him a right fpirit ; and when that is done,
then all will be well. Then he can take pleafure
in God, his worfliip and converfe, and to no
good work will he be reprobate any more.

But here a great queftion might arife; to wit,
" What fhould a man do in the mean time, who
*' has not attained, as yet, the regeneradng grace
" of the fpirit of Chrift ? Is it not better (that
'' fo there may be a greater harmony of things)
•' that he fhould give over profefling, fince he
" has only that in his own power ^ For it is in
" his power to give up his profelTion, though
** not to change his heart and life. Or, at leaft,
" fhould he not do fo till there be a change,
** that may bring his profefTion and the courfe
*' of his walking, to a perfedl confidence and
*' agreement with one another ?'* To this I an-
fwer briefly :

1 . Wh e r e a s there mufl be a change in order
to an agreement between profefTion and pradice,
certainly that mufl be changed which is wrong.
It is very evident the change ought to be v/here
the faulc is. He profelTes a religion which is true;
the alteration then mufl not be there, but in his
fpirit and his courfe, v/hich are wrong. And,

2. As the queftion fuppofes the laying down
a profefilon as being in one's own power, there
muft and ought to be a greater regard here to
moral power than natural 5 that is, to what I may
do, rather than to what I can do, There is no-
thing

(62)

VOL. thing truly pofTible to me, but what is lawfully
II. pofTible. And fo it is not in my power to go
and profefs a falfe religion, and abandon the
true.

3. That till there be a change made it is
better to give over profefling and the like, is to
talk impertinently ^ becaufe there is no moment
of time, wherein it is permitted to live in an un-
converted flate. Do we think it lawful for us, (o
much as one moment, to live in rebellion againft
God, and his fon Jefus Chrift? And therefore,

4. That power we want muft be fought
for, and that immediately ^ and be prayed for
with an earneflinefs fuitable to the exigence of the
cafe : faying, " Lord I am a monfter, as true as
«' I am a man amongft men ! I fliall be a loft
*' creature, till I am changed ! " Therefore do
not talk of laying down your profelTion a mo-
ment ; becaufe you do not know but divine grace
may fet all right in the next : only there fliould
be a looking up to heaven, with a continual fer-
vent defire of it. And methinks no one, who
fees caufe enough to fufpedl his cafe to be bad,
Ihould go away without lifting up a craving eye
to God for alTiftance ; faying, "Lord! for that
" grace that may work this neceffary change r
*' That may change me from bejng a felf-repug.
*' nant creature, and liable to thy Avrath -, to a
*' happy confiftency with my felf, and a meet-
*' nefs to enjoy thy rewards, and the inheritance
*i of the faints in light ! '*

And^

( 63 )

An D, to conclude, what obligation to thank- Se r m,
fulnefs and praife lies upon thofe, whom the grace ^^'
of God has brought matters to a blefled agree-
ment with themfelves ! So that their continual
profeflion is the produ6t of a new nature ; and
their habitual temper and pradice ever harmo-
nious and confident with it. Oh what a blefled
cafe is this !

S E R M.

(64)

SERMON V.

Preached March 27, 1681.

TITUS I. 16.

They profefs that they know God 5 but in works
they deny him, being abominable^ a?id dijobe"
dient^ and unto every good work reprobate.

WE have, in the foregoing difcouifes,
already Ihewn in the general, that
men may profefs the true religion,
and yet lead very wicked Jives ; be abotninable^
difobedienty and to every good work reprobate:
and of confequence, that they who do fo, may
be faid by juft interpretation to deny the reli-
gion they profefs.

From thefe two proportions connected toge-
ther, we have fhewn, what fort of profeflion is
here meant; what theperfons who make it, may
be notwithftanding as to their moral charadler ;
moreover, whence it is that any man fhould
make a profefTion of religion, when the temper
of his fpirit, and the whole courfe of his prac-
tice are fo repugnant to it ; and finally, the folly
and vanity of all this have been largely Ihewn,
both with refped: to God and men : in as much as,

by

(65)

by this means, men do not acquire the reputation S e rm.
of being what they would be thought to be, that V-
is religious; nor have any fhare in the divine re-
wards of religion, in the future ftatc. To all
which have been fubjoined I'cveral important in-
ferences and ufeful refled:ions. But there is yet
further ufe to be made, partly for the detcdiort
and convidion of fuch as do vainly profefs ; and
pardy for diredion, that we ourfcivcs may not
do fo. If it then be afked,
. What fort of perfons are they, who may be
underflood to overthrow their profeiTion, and to
make it a mere nullity, or of no fignificance ? I
anfwer; that though there are indeed fundry forts
of profeflbrs, who may be faid fo to do, yet all
are reducible to thefe two general heads.

I. Such as do profefs the true religion, but fc>
falfified and corrupted, as that the very objedt of
their profeflion is ftrangely altered from itfelf.
They profefs what, originally, was the true reli-
gion ; but as they profefs it, it is not true. Or

II, Such as do profefs what is a(5l:ually, even
ftili the true religion, but do it very untruly >
that is, are not fincere in that profelTion. •

I. The firfl: fort of perfons in the Chriftian
world, who may be faid to overthrow their profef-
fion, and to make it a mere nullity, are thofe v/ho
profefs the true rt^ligion, but greatly falfified and
adulterated : that is, they profefs what, originally,

Vol. II. E was

(66)

VOL. was the true religion -, but as they profefs it, it
II' is not true.

Now, though this clafs is capable of fundry
fubdivifions, yet fmce our part of Chriftendom is
generally divided into thofe who are of the Ro-
man communion, and thofe who proteft againft
it, I Ihall only fpeak of them ; that is, of thofe
who call themfelves Catholics : and not of all
them neither ; but only of fuch as do pra6i:ically
hold fuch principles, fuperadded to pure Chrt-
itianity, as mufl; neceflarily make it another re?
ligion. I mean, when they hold fuch principles
pradically, as corrupt the true fimple Chriftian
religion, or the genuine Gofpel of Chrift, as it
was delivered by him and his Apoftles. For in-
deed amongft thofe who are members of the
Church of Rome, not only charity, butjuftice
obliges us to diftinguifh thus far : That, as it is
pofTible for a man to hold very good principles,
which have no good influence upon his fpirit and
pradlice -, fo it is polTible alfo, that men may in
fpeculation hold fome very bad principles, which
have not that poifonous influence on their fpirit
and pradlice, to which they naturally tend. And
therefore, if what is the fubflance of the Chri-
ftian religion be found in them, notwithftanding
many corrupt additions and grofs falfhoods ; if
by the fpecial favour and grace of God, the true
Chriftian principles only, become impreflive on
them, and the falfe corruptive ones not fo, which
are of human invention j thefe are an exempt fort

of

( 67 )

of perfons, whom I have nothing to do with in Se rm*
the prefent cafe.

But becaufe I miift be within thofe limit?,
which it is fit the text fhoiild prefcribe to me, I
'Ihall only treat upon one principle, which isprac-
tical, as we have rcafon to apprehend, with mul-
titudes of that communion : and which the very
terms of the text do lead us to take notice 'of.
TJbeyprofefs to know God, hut in works tkey deny
him. So, in like manner, thofe, whom I allude
to of the church of Rome, profefs to know God.
But what God is it ? Who, or what is that God
which they practically own ? Is it not another
than the true and living God, whom they pradi-
cally acknowledge as fuch ? It is well if it be not
fo, with the generality of that way and perfua-
fion ! I mean that very God, of whom you have
a defcription given by St. Paul, in his fecond
Epiftle to the Theflalonians » : Namely, the
MAN OF SIN, the fon of -perdition : who exalt eth
himfelf above all that is called God, or that is
worjhiped ; fo that he as God fittetb in the
temple of God, fhewing himfelf that he is God.
They do profefs indeed to know the living and
true God, even the Father of our Lord Jefus
Chrift: But the God whom they pradically
own, ferve and obey, is this fame God that is
here referred to by the Apoftle. Their God is
a man, and that man a monfter of men. In re-
fpedl of pride and malice, more a devil than a
man. In refpeCl of fenfuality and impurity,
E 2 more

* 2 Their, u. 3,4.

( 68 )

more a bead than a man j as you know he is fo
called in the holy Scriptures.

This is adually the God, who is practically
acknowledged as fiicii by too great a number of
profefTing Chrifcians in the world. The prin-
ciple therefore I now infid upon, is the afcrib-
ing a Divinity to that Creature, whether it be one
fingle perfon, or a fucceffion of perfons, or a
community according to fom.e. This principle
fo far as it is pia6lical, and governs their religion^
makes it quite another thing than what it truljf
and really is in its original purity. And though
it be very true, they will tell you, that they only
intend or mean an under-deity, or a vicarious fort
of godhead, which they place in this creature ;
and fo think to falve the matter by alledging,
that they do not idolize nor deify him ; I there-
fore defire the following things may be confidered.

I. That if it fliould be faid, it is only a vice-
gerency which they afcribe to this fame God of
theirs, yet if their hearts terminate on him whom
they call vicegerent, and their religion is carried
no higher, this is to deify him as much as in them
lies. What does it fignify to acknowledge in
fpeculation one fuperior to him, while in a prac-
tical fenfe their minds and hearts, and the fum of
their religion, do centre and terminate here ? As
to multitudes of thofe who call themfelves Catho-
lics, they trufl: in no higher objed: than the Pope.
All their reliance for pardon and falvation is
ultimately on him, and all their obedience and fub^
jedlion terminates on him. To call him therefore

vice-

( 69 )

vicegerent only, when he is pracllcally made theS e r M'
ultimate objc(5l of their religion, does not falve ^•
the matter at all.

2. I SAY further and enquire. Where is their
charter for this vicegerency ? If they call him
God's vicegerent, who has nothing to fliew for it,
and fo accordingly plac^ a religious truil in him,
what docs it fignify to fay, that the refpe6l and
honour they pay to him is as to God's vicege-
rent ? If a man fhould pretend to be for the king
^Ihile he really rebels againfl him, will that pre-
tence be any excufe for me, if I fall in with them
who are under this leader ? There wants fo much
as a colourable pretence for this vicegerency. Jt
would make fomic blufi], others laugh to hear the
allegations they bring for it. How weak are
fome 1 how ridiculous are others I hov/ remote,
abfurd, and infignificant are they all indeed taken
together ! That pafTagc, for inilance, the words
of our Lord to Peter upon his rcmaikable con-
fefTion of his Mefliahfhip is much infiiled upon ;
to wit. Upon t bis Rock Twill build my Churchy
and the gates of hell/hall not prevail againft it ;
and I will give unto thee the Keys of the kingdom
of heaven^. But how this fhould fignify any
thing to the popedom, I cannot conceive. What
a ftrange fetch mud; it be to imagine any thing in
fuch a paflage to this purpofe ! No luore power
was given to him than what was given to the reil
of the Apoftles. For to all the Apoflles as well
as Peter Chrift gave the power of the keys, as

E 3 it

^ Matth. XVI. i8, ip.

• ( 70 )
VOL. it is called, as appears from that parallel pafTage
I^» in the Gofpel of John -, where we are told, that
Chrift after his refurredion breathed upon his
difciples^ and faid unto them ally receive ye the
Holy Ghoft, Whofefoever fms ye remits they are
remitted unto them : And whofefoever fins ye re-
tain^ they are retained ^. Which is the fame
thing with faying to all the Apoftles, I give unto
YOU the keys of the kingdom of heaven-, and what
you hind on earth fhall he hound in heaven^ and
what you loofe on earth fhall he loo fed in heaven ^.
That is, you a6ling according to the rules I left
you, what you do on earth of this nature, fliall
be ratified in heav^en too. But how impertinendy
is this drawn and appropriated to Rome ! There
is not the leafl mendon of the grant of this
power being confined to Peter, as bifhop of
Rome ; and his fuccefTors as fuch. Nor is it to
be imagined, what colour there fhould be of any
reafoning from thence to this purpofe. For it no
more appears, that Peter was ever a fettled refid-
ing bifhop at Rome, than that Paul was ; who, it
is moft apparent, had a fetded refidence there. No
fuch thing is recorded of Peter in the Holy Scrip-
tures ;. and as to what is faid in hiftory on this
matter, is varioufly difputed this way and that ;
though indeed it need not to be fo, becaufe it can
fignify nothing to the purpofe. Thofe who fay
Peter was there as well as Paul, do alfo fay, that
they both fuffered martyrdom in the fame year.
Befides, if there was a primacy to be fettled where

Peter
^ John XX. 25. * Matth. xvi. 19.

(70

Peter did refide, it ihould rather have been acS e r m
Jerufalem j where it is certain he had his refi- '^ •
dence for fome time, and where it is more Jikely
he prefided, than at Rome. And becaufe it is
faid to Peter only. Feed my Jheep ^ ! are we to
conclude from thence, that he mull be the nni-
verfal bifhop ? Is not this charge to be confidered
as given to the reft of the Apoflles, as well as
to Peter ? and not only (6^ but to all the mi-
nifters of the Gofpel ? So idle and trifling are
thefe pretences to primacy for Peter, as bifhop
of Rome, and his fucceffors as fuch !

3. They do, at leaft many of them, very
frequently afcribe to this fame God of theirs more
than vicegerency, and what indeed is inconfiftent
with that ftate and character. They do it pro-
fefTedly ; and if hereupon they do it pradically,
as v/e have great realbn to apprehend multitudes
may, then it is moft certain that this falfe God
of theirs, is the only objedt of their religion.
Upon this point, becaufe it is fo much to my
purpofe, I (hall largely infift. In the

(i.) Place, it is very apparent, that they
give to this fidlitiQUS God of theirs, the titles
that do peculiarly belong to the great God and
his Chrift. Nothing is more t)rdinary and com-
mon with them, than to call the Pope by the
titles of beatjjfime and fan^lijftme Pater ! " The
" moft bleffed and moft holy Father ;'' and 0-
ther titles they are not afraid to apply to him,
which the holy Scriptures give to God and his
E 4 Son-

• Johnxxi. 15, 16, 17.

(72)
V P L. Son. A perfon fpeaking of one of the Popes
J^- fays, " His name is wonderful ;" afTuming
that which is fpoken of Chrift in Ifaiah \ and
applying it unto him. They call him alfo, in
exprefs terms, the Head of the Church, the
Husband of the Church, the Foundation
of the Church •, titles peculiarly belonging unto
Chrift. One fays, " He is the head^ exclufa
" Chrifto ;" that is, Chrift being excluded^ and
without any confideration of him. " He is
" (faith he) the achme\ the fupreme, and chief
" of the Church *, fucceeding in the room of
*' Chrift ; and all power is tranilated from Chrift
'^ to him." Not derived, but transferred ; as
if it were removed from Chrift, or as if he
ceafed from his primacy over the Church, and
transferred it himfelf to this vicarious God. For
this they think a mod^ft name, and that the
power is lodged in him, fo as to refide in Chrift
no longer. And hereupon, though they do
fpeculatively own a fuperior Head of the Church,
yet pradically they own no higher, when this
notion obtains among them. Here their religion
ftops. Here it feems to terminate, and to go
no higher. For how little fufpicion do they
difcover, that thofe fins are yet unpardoned,
which the Pope pardons ! Or how little dread
appears among them, of having his judgement
reverfed by a fuperior judgement ! And fo they
fpcak of this headlhip, which they attribute to
the Pope over the Church, and reprefen( it in

the

^ liai. IX. (S. * S'Amrnum cn-'^ut €cdeji£.

(73)

the fame manner in which it is attributed unto S £ r m<
Chrift ; that is, they fay the influence of life is ^*
communicated by him to the Church -, and re-
prefent it as flowing from this fiditious head of
theirs. But

(2.) Such Scriptures alfo, as fpeak of the
dignity, power, and greatnefs of Chrift, they do
moft famiharly apply to the Pope •, fome ridicu-
loufly, and others impioufly, even to bJafphemy
itfelf. That paflfage in the eighth Pfalm, is an
inftance ; Thou haft made him a little lower than
the Angels^ and haft cro-wned him with glory and
honour^ and haft made him to have dominion over
the works of thy hands s. This pafllige which the
Apoftle applies to Chrift, they apply to the
Pope. And it is not to be imagined with what
abfurdity they do minutely apply the feveral fol-
lowing particulars to his Holinefs. As where it
is faid, Thou haft given him to have dominion
over the fowls of the air, by that they would
have the Gentiles underftood ; by the oxen, they
underftand the Jews \ by the beafts of the field,
the Pagans ; ^md by the flieep, the generality of
Chriftians ; and finally, by the ^^ of the fea, or
whatfoever pafleth through the paths thereof,
which are alfo faid to be put under his feet, they
underftand purgatory. So ridiculous that no-
thing can be more fo !

But in other of their applications they are
moft horribly blafphemous. They have not
fcrupled to apply to him fuch paflTages as thefe ;

/
« Pfalm VIII. J, & feq.

(74)

/ will make him my firfi-horn^ higher than the kings
of the earth ^. Yea, and even this alfo, From
his fullnefs we have all received grace for grace S
which fome of their writers have, in exprefs
terms, applied to the Pope.

(3.) Which is yet more particular, they
afcribe unto him infallibility, as to all matters of
faith ; which is a peculiar attribute of the Deity,
as fuch. *' He cannot err," fays one exprefly
concerning the Pope ; " He cannot be deceived.
" It mud be conceived concerning him that he
^' knows all things." Another exprefles him-
felf thus ; " He has all things in the chefl, the
" cabinet of his own breaft. He is unto all
'* the world a living law, that cannot err ; and
" in which there is no obliquity :" And the
like.

How very likely is it, that where this notion
is prevailing, pradice it felf fhould go no higher
than this notion ? How likely is it that the faith
of multitudes, on this account, muft terminate
on this fuppofed infallible creature ? And {oy
what comes all that religion to, which hath, as
to that part of it that confifts in believing, only
a man for its final objed, and fo is made purely
a human thing ?

Hereupon they refolve all the validity of
the Scriptures themfelves into the authority of
the Pope, or the Church, which is much the
fame thing. One fays, that from the Church or
Bifhop of Rome the whole book of facred Scrip-
tures

* P(al. Lxxzix. 2;. » John r. I J.

(75)
tures draws all its ftrength. And another to the S e r m,
fame purpofe, that the facred Scripture draws
alJ its force from the authority of the Bilhop or
Church of Rome. Finally, another is fo bold
as to fay very profanely, that the Scriptures
have no more authority than JEfop's fables, but
as they derive it from the Church. So that it is
very plain they place Deity upon this fame crea-
ture, and idol of their own making, in as much
as they afcribe to him infallibility in all things ;
which is one of ^ the peculiar attributes of the
fupreme God.

(4.) They afcribe to this God the power of
forgiving Sins. That none can forgive fins but
God is an acknowledged principle. But this
power they give to this God of theirs. One of
themfelves preferred to the Pope fuch an appli-
cation as this ; " Thou lamb of God who takeft
" away the fins of the world, have mercy on
*' me ! Thou lamb of God who takeft away the
*' fins of the world, grant us thy peace ! " This
was adually faid to, and received by one of their
Popes. And it has been exprefly taught of the
papal power, with refpedt to this very matter ;
that whereas any ordinary bllliop may remit
temporal punifhment, the Pope has power to
remit eternal : and that he has more power, as
to this point, than Chrift hath as man. " For,
" (fay they) Chrift as man, did only procure
" pardon ; but the Pope as a God, does give
" it." Again,

(5.)

( 76 )

VOL. (5.) They attribute unto him a power of dit-
W. penfing with the very laW of nature. I might
^^^y^ inftance in feveral things that belong to each ta-
ble of the Decalogue. For example, they place
a power in their Pope to difpenfe with the moil
folemn oaths. And one pofitively fays. He can
make perjury righteoufnefs, if it be for any valu-
able purpofe ; for the fervice of his, or the catho-
lic caufe. They fay again ; that He can difpenfe
with any of the books of the old Teftament,
becaufe he is greater than the penmen thereof.
As if they had written in their own name, or as
if he could not be greater than they, in any fenfe,
but in his wealth and wickednefs.

(6.) They afcribe to the Pope, what indeed
he has been wont to afTume to himfelf, a power
to alter or add to the Gofpel. Not only to take
off the obligations of the law of nature, but to
mould too, as he pleafes, the law of grace. A
certain writer exprefly fays ; that in refpedl to
this or that particular cafe. He can give another
fenfe to the Gofpel. And another tells us in
plain words, that He can not only interpret the
f Gofpel, but add to it. And we find that really

the Popes have done fo. For do not they damn
to hell, againfl: the fum and the main tenour of
the Gofpel, many good Chriflians, merely be-
caufe they will not play the idolater, nor give
religious homage to this great idol the Pope ?
And do they not profefs to give a title to hea-
ven to many a vile wretch, as wicked as any can
be fuppofed to be ? And merely on this account,

becaufe

(77)

becaufe they are fubje6t to that iifurped power, S e r m.
What is this but to make another Gofpel ? Chrift
lays, " He that believes in me fhall have eternal
" life." But they fay, at leafl in their pradice,
*' If you do not believe in the Pope too, you
*' (hall not have eternal life." And whereas
Chrift fays, " He that believeth not, Ihall never
« fee the face of God ; " they fay, *' Be he
" never fo unholy, if he trufts in the Pope, he
" Ihall be faved." And what does all this a-
mount tOi but the fetting up a created thing, as
the final objed of religion ? Is not this to dif-
penfe with all the fundamental laws of nature,
and to invade the Gofpel of Chrift ? Well may
it be faid that this vain mortal hasfei up him-
felf above all that is called God^ or worjhiped
as God ^.

Now let men profefs to know the true God
as long as they will, yet if they will make ano-
ther God, they take away the unity which is
moft efiential to the divine nature, and contrary
to the firft commandment, which runs thus ;
"Thoujhalt have no other God before me. Either
they do this in fpeculation, or, which is in reality
the fame thing, in pradtice. Their faith and
obedience terminate on this God. For all their
profefTing to know God who is the Moft High
and Supreme above all, they at leaft pradically
deny him.

And

»^ 2 Their. II. 4.

(78)

And thus far I have thought proper to infift
on fundry accounts, though I may not fuppofe
any to hear me whom this does diredly con-
cern.

1*"^ That fo we may all of us, who call our
felves Proteflants, have a deep fenfe on our hearts
of the great mercy of God> in diftinguifhing
our cafe. And

2*^^^. That we may be duly fenfible of his
mercy in preferving us from fuch a Church, as
he has hitherto done : and from fuch men, whofe
principles not only allow, but oblige them to fill
the world with flaughters and blood, if there be
but the leaft diflenfion from their party and in-
tereft ; or if people are not intirely devoted to
their way.

3<^^y. That we may all of us underfland^
tvhat a noble caufe we have to ftruggle for a-
gainfl this party of men, in this difRciilt time in
which we live ; and may fee what reafon we have
to contend earnellly for the faith once delivered
to the Saints S and as it was given to them.
And finally, to add no more ;

^thiy^ That, if ever it fhould be our lot to
fuffer by fuch hands, we may underftand, how
glorious a caufe we have to fuffer in ; and how
much better it is to fuffer by fuch men, than to be
of them. Men ! whofe religion inftruds them in
all impiety and vice j and who are much worfe

by

^ Jude 3.

(79)

by the influence thereof, than they would have S E R M.
been by mere nature. So that any impartial un-
concerned perfon who fhaJl confider the cafe,
view it in every Hght, and take a furvey of the
fcheme or model of their pradlical principles,
cannot but fay, " If this be Chriftianity, let me
" be an honeft Pagan ! '*

In a word : When their dodrines lead them
to fuch things as cruel murders, injurious trea-
cheries, and the moft horrid perjuries; when
their principles rafe the foundations of all human
fociety ; or tend to make it difTolve, fo as that
no man knows how to truft another ; when man-
kind mud even difband on thefe terms, and live
in cells or dens apart by themfelves, (for there
can be no commerce one with another, if thefe

principles generally obtain in the world) 1 fay,

if this is the cafe, it is furely better to fuffer by
fuch men, than to be of their party. Efpecially
if we confider how thefe things mufl needs in-
gage heaven againft them, and that divine ven-.
geance muft fall at length upon them who have
profaned fuch a name, and fo horridly pretended
to Chriftianity, on purpofe as it were to make it
odious to the Heathen world. *' If the Chri-
" ftian religion," may Pagans fay, '' be fuch as
*' thefe men reprefent it, what a ftrange God is
" their God, that will oblige them, who pro-
*' fefs his religion, to be falfe, bloody, and cruel j
*' and all for the ferving a fecular interell and
'* end!" • . •

It

( 8o )

VOL. It is eafy to apprehend the mifchlevous ten-
^^' dency of fuch pradlical principles of theirs, and
how much Paganifm is better than their religion.
How much better indeed it were to have no re-
ligion ; becaufe, in this cafe, there is a coinci-
dence of the moft vicious inclinations with wic-
ked ' principles. Now think what flrength is
added to a vicious inclination, when a principle
falls in with it that ihaJl juflify it. Mere Pa-
gans do, many times it is true, tranfgrefs the law
of nature ; but as the Apoftle tells us, it is with
ibeh' confciences accuftng them *", or with regret.
But now, when the dictates of judgement and
confcience concur with mens vicious inclinations^
this is worfe than it is with the Heathens.

A Heathen may poffibly be guilty of perjury
himfelf, but his confcience remonftrates againft
it, and on his own principles he is felf-condem-
ned. But when there fhall be a principle which
fuggefts to a man that it is lawful to fm, and
not only fo but that it is his duty to perjure him-
rfelf, with how ftrong a flream mufl the current
of wickednefs run in the world !

And certainly at fuch a time as ours is, and
indeed in future ages, it is to be feared, there
will be this reafon why fuch a cafe fliould be
reprefented to the world as it is ; that we may
know what we have to oppofe, and what it is
we have to (land by in fuch an oppofition ;

whether

f* Rom. II. 15;

(81)

whether in doing or fuffering, or whether with Serm.
fuccefs in this world, or no. Upon thefe ac- ^«
counts I have thought it proper to infift thu5 far ^^"^
on this fort of perfons, who profefs the Chriftian
religion, but corrupt and falfify it ; partly fpe-
culatively, partly pra6ticaily ; profefling to know
God, while, in another fenfe, and more effe(5tu-
ally a great deal, they deny the Gox> whom they
proffifs to own, and acknowledge.

Vol. IL F S E R M.

( 82 )

SERMON VI.

Preached April lo, 1681.

TITUS I. 16.

They profefs f ^^at they know God ; but in works
they deny him, being abommable^ mid dijobe-
dienty and unto every good work reprobate.

IN our former difcourfe we propofed to in-
quire, what fort of perfons they are, who
may be faid to overthrow their profelTion ;
and to make it a mere nulHty, or of no fignifi-
cance. Namely,

I. Such as profefs the true reh'gion, but fo
falfilied and corrupted, as that the very objefl of
their profefTion is flrangely altered from it felf.
They profels what, originaliy, was the true reli-
gion ; but, as they profefs it, it is not true. Thefe
we have already confidered.

II. I PROCE ED now to confider the fecond fort

of men, that were fpoken of : Namely, fuch as

profefs that which is mod true, to wit the

Chriftian religion in its purity ; but do it mod

untruly, and are altogether infincere in that pro-

feflion.

And,

(83 )

And, in order to this, I fhall confine my felfS e r M.
to thefe two heads that Jie in the text, which I ^^•
have do6trinal]y opened in a former difcourfe.
That is, as I have already fliewn, they may very
truly be faid to deny Him in works, whom they
profefs to know and acknowledge as the true
God : who have, in the firft place, an habitual
propenfion to abominable wickednefs j or, in
the next place, an habitual averfion to whatfo-
ever is gooii.

f. They may be truly faid to deny God ia
their works, though they profefs to know Him,
who have an habitual propenfion to habitual wic-
kednefs. There are indeed two expreffions of
the Apoftle, that are here alluded to ; namely,
abominahle and difobcdient : The former of which,
as we have fhewn before *, fpeaks the wickednefs
to which fuch are propenfe \ and the latter, the
obflinacy of that propenfion. Which is plainly
fignified by the word rendered difohedient ; which
we may render more emphatically unira5fablenefs,
fuch as by no perfuafions can be withdrawn from
a wicked courfe.

I doubt not but there are many fuch perfons,
who becaufe they are not of that fort which we
have fp6ken of in the preceeding difcourfe, but
account themfelves very good Protcllants ; and
are refolved, for aught they know, to continue
fuch as long as they live, therefore conclude they
are on very good terms with God. Whether
F,2 , there

♦ Page 7.

( 84 )

V O L. there arc not many who go under this honourable
i^- name, unto whom this characffcer too much agrees>
of being obHinate in a courfe of wickednefs, you
your felves, with too much clearnefs may judge.
However I hope, that your acquaintance does
not He with fuch perfons. To as to have much occa-
fion to obierve their way and courfe ; 1 hope, I
fay, it is not generally fo with you. But who is
there, whom common fame and common cry can
fuffer to be ignorant of the wickednefs that kirks,
yea that rages, under the very name of Proteflan-
tifm ? Unlefs a man would fhut himfelf up in a
den or a cell, he cannot help knowing that there
is a great deal of wickednefs amongfh Us, which
ought to go under the title of abominable : Wicked-
nefs! which even Proteflants obftinately perfift
in. The horrid oaths, execrations, and blafphe-
mies, which the taverns refound with, and of
which the ftreets are not innocent ; — the de-
baucheries of all forts i — who can keep himfelf
from knowing there are fuch things done and
pra6lifed among thofe, who are concerned to
maintain the name and reputation of being Pro-
teflants, and value themfelves upon it ?

And yet it muft be faid, that though fuch
wickednefs be abominable, yet it is too little
abominated. Thofe who are not themfelves it
may be^guihy of fuch vices, are drawn into a par-
ticipation of the guilt of others, in fome meafure,
by not refenting, by not taking to heart, and by
not mourning over the wickednefs of the times in
which they live. A way of partaking with other

men*$

( Si )

men'^s fins that is but t6o real, and too little Serm,
thought of! L^L.

And it is well, if Tome do not partake of the
guilt of others farther than this, that would not
be thought to countenance or approve their wic-
ked pra6lices •, who yet, when they are in com-
pany with them, bear a part therein. Particu-
larly to mention one inilance, in drinking confu-
fjon to fuch or fuch a party, and the like j as if
it were the pouring in of liquor, and not the-
pouring out of prayer, that is the way to in-
gagc the Almighty G o d to be on their fide.
And whither does al! this tend ? What fecms to
be the meaning and import of it but this ? that
men do, as it were, fet themfclves to tempt
or defy the juftice and vengeance of heaven ! To
try whether God can yet find a way to turn our
houfes into flaming beacons, and lay this city a-
gain in a ruinous wafte ! Or to try what further
ftores there are yet in the armoury of God ; what
furniture in his quiver, and whether he hath any
more arrows to fpend upon us or no ! For, to go
no further than this city, I v/ould very fain know,
who that has had the opportunity to obferve and
take notice, can fay that London is lb much bet-
ter now, than it was before the fire, that we have
no reafon to fear a repetition of any fuch judge-
ment as that, or the peftilence which immediate-
ly preceded it ? Unlefs we will tiiink that all
things fall out by chance, or cafually, or by thg
defigns of men-, or that a jult and holy God
has no hand in the government of the world,
F 3 and

(86)

VOL. and the ordering and difpofing of events, which
11- fall out in it. That calamity which brought this
glorious city into duft, did not fpring out of it ;
neither does affl'idlion come from thence, though
it may bring us thither.

And will men think, that the name of Pro-
teftant will be a protedlion from fuch fe verities,
and awful judgements hereafter ? Why then was
it not fo before ? Do we imagine that Almighty
God is fo taken with names ; or that they are a
matter of fo high account with him ? Can we
fuppofe that he will lefs refent, or be more patient
of, affronts and contempt from a Proteftant ;
than from a Papift, or a Pagan ? Will not wicked-
nefs be the fame thing in both ?

But perhaps fome may be ready to fay;
" All this is very right ; but we have more than
*' the name of being Proteflants : We perform
^' many duties that do belong to that religion."
And perhaps one fort of Proteftants may glory
and make their boafl, that for their parts, they
are diligent in their attendance on publick wor-
fhip ', and devout in bearing a part in the fo-
lemnity thereof, but efpecially in the prayers of
the Giurch : they are very pundlual in the ob-
fervances of it ; miffing in no point of ceremony ;
keep exadlly to all the modifh and fafhionable
rites •, have their rcfponfes at their fingers ends,
and the like. Another fort, it may be, boafl
otherwife and on different grounds ; who, think-
ing that this is not fo fure a way, chufe rather
another kind of worfhip, which they fancy to be

purer :

( 8? )

purer: and with great zeaJand diligence hear the Se r m.
preachers, that are in mod vogue amongll them, ^ ^•
and yet it may be ali the while are not the better
men. So prone are perfons of vicious inclinations
to be any thing, rather than true Chriftians ! To
put on any lliape, or pafs under any denomination
in the world, jrather than admit of that one thingy
called ferious living Chriflianity !

But if we might but reafon the matter here a
little, I would obferve, that be your denomination
what it will under that general one of Proteftants;
be the thing you profefs, objedively, never fo
good ; can you really think that fuch a profe/Tion
of true principles, or the being of fuch and fuch
a denomination, can in G o d's balance prepon-
derate, and outweigh grofs and abominable wic-
kednefs ? Can thofe things fingly confidered,
which are in themfelves fo light, intitle us to a
greater iliare of the divine favour, thiin the peo-
ple of Ifracl could exped ? Concerning whom we
find, that when they were htcom^t a jmfiil nation-^
a people laden •■with iniquities^ a feed, of evil doers ^
and who upon their being fmitten more^ did ftill
revolt more and more^ ; yet although the cafe
was thus with them, they thought to expiate ail
this, and to make God fome great recompence
■and amends by their facrifices. Wherefore thefe
were brought upon the altar one upon another,
and mighty pundlual they were in obfcrving their
new moons and folemn aflcmblies. When the
cafe, I fay, flood trjus, how does God accept
F 4 the

^ Ifaiah i . 4, iJ'feq.

( 88 )

the recompence ? Why thus, Bring no more^ fays
he, your vain oblations^ your incenfe is an abomina-
tion to me^ and your new moons and folemn ajfem-
blies : My foul hates them., I am weary to bear
them ^ And to the fame purpofe we find it large-
ly fpoken throughout the fiftieth Pfalm. Arid
how could we polTibly think it fhould be other-
wife, if we underiland at all the nature of God,
or the genius and defign of true religion ? Which,
if it fcrve for any purpofe at all, muft ferve for
'this-, " to refine men's fpirits, to govern their
" livens, to fit them for walking with God in
*' this world, and to prepare them for the next.'*
What ferves religion for, if not for this purpofe ?
And of what fervice is their religion, which is
fruflrated of its main defign and end ? Indeed,
for men to take up religion for other inferiour
purpofc^s, is mofl grofly to debafe it. It is true
it fhould ferve other purpofes as fecondary, and
fubordinate to that which is the ultimate defign
of it-, if it was only to keep up the decorum of
things. But when it is made to ferve inferior piir-
pofes, as if they were primary ; when it is only
taken up as a badge of diilinction between one
party of men and another, under pretence of
which men are only defigning to promote the
intereft of a party -, this fruftrates its end and ul-
timate defign. It is very true, God is pleafed
to twift, as it were, the intereft of religion with
that of a civil nature. But when this is made the
chief defign of the other, it is to turn it into

vaiil

( 89 )

vain idolatry •, and, in cfFcd, to difannul religion -, S e r m.
in as much as all things, of moral confideration? VI.
are ever fpecified from the object and end.

I T concerns us then to confider, how little it
can avail any of us to bear fuch a name as we
have been fpeaking of, if in the mean time there
be a life and pradbice that is manifeftly flagitious,
and contrary in its general flream and current to
the rules and defign of the religion to which we
pretend. Why ihould we think ourielves more
confiderable to God, or more favoured by him,
than his ancient people were, namely the chil-
dren of Abraham, Ifaac, and Jacob ? who, not-
withftanding any privileges on that account, are
faid upon their apollacy unto wicked nefs to be, as
the children of the Ethiopians to hitn'' ^ that vile
accurfed race, the polterity of Cufli, whodefcend-
ed from an accurfed Cham.

Indeed there is little reafon why their reli-
gion Ihould at all advantage them, who do them-
felves mod reproachfully expofe and diflionour
their profefTion. In the account of G o d it will
be all one, Proteftant or no Proteftant, fo long
as meaindulge to a vain wicked life. As in Chrifi
neither circiimcifton nor uncircumcifion availeth any
thing hut a new creature ^ -, fo we may fay out of
Chrift this availeth nothing. Trojan or Tyrian
will be all one, if w^ckednefs rule and reign in
the heart and life of the man. For thus the
Apoftle Paul argues ; it makes no diflerence in '
the point of acceptance with God, under the

Gofpcl
c Amos IX. 7. * Gal. vi. ij.

( 9° )

VOL, Gofpel difpenfatlon, whether a man he a Jew or '
11. Greeks Barbarian or Scythian^ and the like, fince
Christ is all amd in all ^. In which paf-
fage he may pofTibly refer to a Scythian, who,
having an inclination to learning, betook himfelf
to Athens, to fludy the principles of philofophy
that were taught there. But meeting one day
with a perfon, that very infolently upbraided him
on the account of his country, he gave him this
fmart repartee ; " True indeed it is, my country
" is a reproach to me ; but you, for your part,
*' are a reproach to your country." So we may
fay of thefe profeflbrs ; that though their reli-
gion is no reproach to them, yet they are a fhame
and reproach to their religion. It is fad in-
deed, that fo great a part of the world fhould lie
under fo grofs and corrupt a religion as that is of
the church of Rome, which is a brand of infamy
on its profeflbrs ; but it is a far worfe cafe when
men, by their vicious immoral prac5lices, are a re-
proach to a better religion, as we Proteftants e-
fleem ours to be ; which condudb God will fe-
verely punifh, without doubt, another day. If
Chrifcian Protefbants behave as ill as vicious Pa-
pifts or Pagans, while they carry a better name,
it is likely God will diflinguifh them hereafter,
juft as they have here diflinguiflied themfelves ;
that is, they fhall lie under the name of Proteftants
in hell, as others do under that of Papifts. If
our great Redeemer and Lord command us to
reckon a difdrderly Chriftian, who i^ obftinate in

his
? Col. III. ir.

( 91 )

his wickednefs, as a Heathen and a 'Publican *" ; S
pray what do you think, he will account of them
himfclf in the great day ? Will he have us more
ftridly righteous, or equitable, than he himfelf
intends to be ?

It may perhaps here be faid wpon all this, " ft
" 'is very true ; it cannot but be acknowledge^^,
" when men make fiich a profefTion, and are of
" fo bad lives, they greatly dilhonour their reli-
** gion, and unqueftionably expole themfelves to
" greater degrees of divine vengeance than o-
'' thers. Yet is it not hard to judge fo ill of the
*•' cafe, as to fay, thefe men deny their Gob ?
" They do indeed what mufl be owned to be
*' very bad ; but furely fome gentler thing fhould
*' be faid of it, than that they deny the God
*' whom they profefs to know.'*

In anfwer to this, I would afk fuch perfons the
following queflion ; to wit, Muft we or you
teach God how to fpeak ? And does not the text
fay exprefly, that this is a denying of God ? We
have before (hewn, in the former part, how much
more fignificant an habitual denial of him in prac-
tice is, than a tranfient one in fpeculation, or in
fo many words. However, let us confider, and
fee if there be not, in this cafe, z plain denial of
the great God. Thefe two things I imagine
will evince it. For, in the

( I.) Place, It is plain he is denied in the at-
tributes \ and

(2.)
' Matth. xvui. 17.

(92)

(2.) In the relations that are appropriate and
peculiar to him, as God.

(i.) God is denied in his attributes which are
pecuh'ar to his nature. As for inftance, his Om-
niscience. For do not fuch men, as we here
allude to, plainly fay ; How does God fee ? or is
there knowledge in the Moft High ^ ? Does not
their practice fay it ? Is it not the language of
their lives ? And does not that fpeak the fenfe of
their hearts } How can that man be faid to own
an omnifcient God, who is gradually transform-
ing himfelf into a bead ? Or to believe that his
jealous eye is looking on, while he obilinately
perfifts in his finful courfes ?

There is alfo a mani fed denial of his Wis-
dom. This is the attribute Vv^hich magnifies it-
felf in the frame of nature, and the contrivance
of all the laws and conflitutions of his govern-
ment. Wifdom is the great and principal en-
dowment of a Legidator. But, though God
has eflablilhed certain rules to guide and govern
us by, and to which it is our duty to fquare our
lives ; yet fays the wicked debauched wretch,
*^ My appetite didlates to me more wifely than
*' fo." And thus the wifdom of xht flefh is pre-
ferred to that which is divine. God fays it is
wifeft and beft for men to be governed, and to
lleer their courfe by fuch and fuch ftrid rules s
that it is beft for them to be fober, temperate,
chafte, juft, and the like. No, fay they, to con-
fult inclination and carnal appetite is a far wifer

courfe,

* Plal. Lxxiil. II.

(93 )

courfe, than to follow him ; and this is a thing fitSs r w.
to be confronted to the divine wifdom ! Fur- VI.
ther.

They deny his Power, both as it fignifies
might and authority. As it fignifies authority,
they carry the matter as if he had no right to rule
or diredl them. As it fignifies might, they be-
have as if he were not able to revenge himfelf
on them. Moreover,

They deny his Truth. He has declared
that the unrighteous Jhall not inherit the kingdom of
heaven ^, but they feem confident they fhall.

There is alfo in their pradtice and condufl a
manifeft denial of his Holiness. Be ye holy
(fays the Almighty) /?r / am holy \ But their
behaviour implies as much as if they faid both,
that they will not be holy ; and that God him-
felf is not fo ; whilfl they imagine to themfelves,
^hat he approves the unholy courfe they take.
And,

There is a denial of his Justice, his vin-
dictive juilice. It is plainly faying as it were,
that he will not judge the world ; that he will not
diftinguifh between the righteous and the wicked,
but will deal alike with all. Yea, and which is
no paradox, though it feems one, their CQndu(5l
implies alfo a denial.

Lastly, Of his Mercy and Goodness too.
But you will perhaps fay that feems flrange s for
it is divine mercy on which thefe men do pecu-
liady rely. God will be merciful when all is done.

But

^ I Cor. VI. 9, 10. ' I Pec. 1. 15.

(94)

VOL. But can they be faid to truft in his mercy, when
II. they do not truly rely on his word ? That which
they trufl: in is nothing but a meer phantom, an
imagination of their own hearts -, and fo it is
trufting to themd'Ives, and not to God. They
have no other truft but that of fools, that is,
trufting to their own hearts ; to what the fancy
fuggefts, or the imagination can create. For if
they did hope in the divine mercy in reality, they
who had fuch a hope would purify themfelves as
God is pure. That would break their hearts,
^nd mollify their temper, fo as that they would
have but little difpofition to be ftout againft
God.

Whilst, therefore, men thus deny thefe great
attributes of the divine nature, may they not be
Jaid to deny God himfelf ? For pray what kind of
notion fhould we have of God, if thefe were fet
afide ? What an horrid idea would that be of an
untrue, unholy, unwife, unjuft Deity ?

(2.) God is alfo denied by perfons of thischa-
rader, with refpedl to the great relations in which
he ftands to all his reafonable creatures. I do not
mean thofe fpecial relations which he bears to his
own peculiar people •, but thofe wherein he ftands
to all in common, who are univerfally the work of
his hands, and as the Pfalmift exprefles it, the
(keep ofhispafture ^. Which relations are prin-
cipally thefe following, to wit, thofe which re-
fult from his creation of us ; his propriety in us ;
his dominion over us ; and his continual benefi-
cence towards us. But

Do
^ Plal.c. 3.

(95)

• Do they own him as their Creator, or them-
felves to be his offspring, who thus bend them-
fclves againfl the great Parent of all ?

Do they own him as their Proprietor, or
themfeh^es as his property ? The ox indeed knows
his oivner^ and the afs his mafter'*s crib ^, but they
know not theirs, faying ; " We are our own,
'' who is, Lord over us?" This is at Jeafl the
fenfe, and meaning of the condud of thefe men.
Further,

Do they own him to be their Ruler, or do
they truly call themfelves his fubjeds, when their
life is a continued rebellion ? Or finally.

Do they own him for their Benefactor?
But how can they be faid to acknowledge, that it
is He from whom all their good comes,when they
live to themfelves, and not to him ? It is very
plain therefore they deny God in all thefe rela-
tions as well as in his attributes.

Now let us confider what it is to own God in
an abfolute, while he is difowned in a relative
fenfe. To fay he is a God, but ihall not be a
God to me, what does this amount to but a de-
nial of him ? He mufl be acknowledged in the
general relation firft, before we can have any
ground to hope that he flands in thofe of a fpe-
cial nature to us, in which he is related to his
peculiar people. If a man fhould own his Prince
after that rate, that is, only under an abfolute no-
tion, as a great King, as he would the Grand
Signior or Cham gf Tartary \ but at the fame

I time

» Ifai. I. 3,

(96)

time Iliould avow he fhould be no King to him 5
would that profefiion, think you, juftify a man^
who fliould oppofe or rebel againft his rightful
Prince ?

Thus far then you fee as to the firft cha-
racter. That they who are obftinate in a courfe
of wickednefs, whatfoever they profefs, do moft
apparently in their works deny God. I Ihall
touch but briefly on

2. In which I propofed to prove the fame
point, from their habitual averfion to that which
is good \ or a general difaffedion to every good
work ; which is the next charadleriftic of this
fort of perfons, according to St. Paul's account.

There are thofe in the world who are ape
to think well of their own cafe, becaufe they are
not of this laft-mentioned fore. They for their
parts pradlife no fuch impieties, as many others
do i none can fay they are murderers, adulterers,
falfe- dealers, and the like ; and therefore they
reckon their cafe good : juft as if it fhould be
thought impodible a man fhould die of any dif-
temper but the plague. Or as if in a battle, a
foldier fhould employ his whole care to protedl:
his head, and not expe6l a flab ora bullet in his
heart. So litde is it confidered what is fo ob-
vious to the common reafon of a man !

Good comes only by the concurrence of all
things, which are requifite thereunto ; and e /il,
by any failure of one of thofe things. It may
therefore be faid of fuch perfons, " Ye are not,
** it may be, guilty of fuch and fuch evils, but

*' what

( 97 )
" what good do you do ? from what temper of S e r m.
" mind? from what principle? or with what ^^•
" difpofition do you do it?*' To fuch I addrefs
my felfand fuppofe, that many have this to fay for
themfelves, that they pray; they hearGov^^s
word •> they give alms ; and the hke. " Do you
*' fo ? It is well. But with what difpofition do
" you ingage in all thefe dudes ? Is it not with
*' an averfe difinclined heart ? or is it not from
*' fome corrupt root and principle or other ?^*
The cafe is very forlorn indeed when men do
make their boails of the fruits, and cannot fo
much as fhew the tree ! As there cannot be a
good and holy principle without its connatural
cffecls, fo nor can there be right efFe<5ls if they
proceed not from their proper principle. There
are none capable of good works, but thofe that
are created in Chrift Jefus thereunto •, without
this, men perform religious duties without heart
or foul. To illullrate this matter let it be con-
fidered, how much the hearts of men are in-
gaged in the work of fome profitable calling, or
pleafing recreation ; and on the other hand, how
little their hearts are in prayer, in any duties in
which they are to converfe with God. And
how can perfons think to pleafe God in thofe
duties, in which they take no pleafure themfelves?
If you are not pleafed with them, how. do you
think he Ihould ?

But it may here be faid, " What! does e-
" very one deny God in his works, who feels
" an indifpofition in himlclf to thofe which are
*' good ? Or who does good works^ though

Vol. II. G " many

(98)

V O L. " many times it may be with an indifpofed
II- " heart ?" I anfwer ; Is it not eafy to underftand
the difference between the indifpofition of the
Tick and lame, and that of the dead ? Is there
no difference between thofe, who have weak im-
perfedl grace, and thofe who have none ? I fhall
briefly point out to you fome things to this pur-
pofe, which are very obvious.

(i.) The indifpofitions of one fort are only
gradual, but of the other they are total. There
is in one no tafle, or difpofition for any thing
that is good : In the other, though there be a
great indifpofition in the general, yet there is
withal fome defire after God ; fome inclination
and tendency to that which is good. So as that
they may be capable of faying, as the Apoftle
St. Paul reprefents the cafe. The good that I would
doy I do not "^ 'y I have a mind to it, though the
bent of my mind is not fo ftrong as it fhould
be.

(2.) The indifpofitions of the one are con-
ftant and habitual, of the other only intermitted.
That is, the indifpofition of a wicked unregene-
rate heart is continued, and at all times alike ;
but the indifpofitions of a foul, which is in the
main pious and good, are only by intervals.
They are not always alike indifpofed. There is
an alteration in this cafe, but none in the other,
fo long as that fpi ritual death remains upon them.
In a word, all good perfons experience, that they
have fometimes a greater relifh for their duty

and
^ Rom. VII. 19.

( 99 )

and the ftrvice of God, than they have at otherSE r m.
times. Befides, Vl.

(3.) The indifpofitlons of the carnal and vi-
cious are unobferved and unJamented ; but it is
not fo with thofe of the other character. Their
indifpofitions to that which is good are receded
on with forrow ; taken notice of with regret ;
and very much bemoaned, in thefe pathetic
words, Ob wretched man that I am •/ Who Jhall
deliver 7ne from this death " / Do the dead re-
fle6l ? Do they lament that they are dead .^ — But
the fick lament that they are fick, and the pained
that they are in pain ; and each are fenfible of
their refpcdive calamities.

(4.) And laflly, good Chriflians drive againfl
their indifpofitions in the expedlation of remedy
and redrefs ; but there is no fuch thing in the
other. The indifpofitions of thofe who are re-
generate, are matter not only of their prefenc
complaint, but horror. It is not fo with thofe of
the oppofite chara(^ler. Thefe like their ftate
well enough, and are contented with the prefent
fituation of their immortal fouls. Their hearts
arc difaffe^led towards God ; they are far from
him, and they choofe to be fo. But the people
of God in whom the fpirit of grace, or the di-
vine life doth obtain, are aiming to be nearer and
nearer to him •, and to have whatever difinclines
their hearts to religion, or keeps them at a dif-
tance from him, effecflually removed. Upon the
whole, they may find dilHculty in their ecu rfe j
G 2 but

° Ron\, VII. Z4.

( lOO )

VOL. but is there no difference between breathing with
^^' difficulty, and having no breath ? While there-
fore thofe who profefs to know God, but in
works deny him, are really far from God ;
thefe who have the divine life in them as a pre-
vailing principle, do breathe for . the liberty of
the fons of God, and to be brought into that
Hate, where they fhall love^ and ferve, and obey
tbe ever Blessed God perfe^ly^ and eternally.

S E R M.

( '<" )
SERMON VII.

Preached April 17, 1681.

TITUS I. 16.

They prof efs that they know God) but in works
they deny him, being abominable^ aitd dif-
obedient^ and tmto every good work reprobate,

I NOW proceed, by way of further ufe and
improvement of this fubjedl, to lay down
fome rules and diredlions, that may be of
fervice to all who defire to be of a different
fpirit, or chara6ler, from thofe we have been
confidering ; and would not have this ever juftly
faid of them, that while they profefs to know
God yet in works they deny him. And furely
if it be confidered how incongruous, how odious,
how pernicious and deflrudlive a thing this is i
nothing can be apprehended of greater concern-
ment to us, than effedually to endeavour, that
we may not have this charadler refting upon us.
That you may not, confider ferioufly, I pray,
and obferve. fuch directions as thefe.

I. Once bring the matter to this point, that

the profeflion you make may be the efFedl of

your folemn deliberate choice. There is too much

G 3 reafon

( I02 )

reafon to recommend this rule to the generality
of Chriftians, amongfl whom, it is very apparent,
there are too many, whofe profeflion is rather
the effeft of chance, or fate •, or any thing they
are thrown into, by the concurrence of fome ex-
ternal circumftances in their condition ; than of
a ferious deliberate choice. How many are there
who profefs themfelves Chriftians, as we obferved
before, merely becaufe it is the religion of their
country ! or was that of their anceftors ! or is
eftablifhed by the laws under which they live ! So
that it would be very inconvenient for them -, too
hazardous it may be, or at leaft fcandalous, to
make a contrary profefTion. Now it highly con-
cerns us once to come to this, that the religion
we are of be what we have chofen, and that we
profefs it upon mature deliberation. We are
nothing in religion till we come to this. But,

It may here be faid, " What then ! are we
*' to begin again ? We have been Chriftians
*' long, it is aprofeftion we have long fuftained,
'' and do fo to this day.'* To which I reply,
that all is yet to begin, wherein we are ftill Hiort
and defective. We read concerning the people
of Ifrael, that when Mofes had brought them to
a more explicit owning of God and faid ; 2^ou
have this day avouched the Lord for your God,
and he has avouched you for his people : it is ad-
ded, with reference to this fame thing and time
alfo, Thou ari this day become an holy people unto
the Lord thy God '\ What ! did they but \\\^w

become
• Dent. XXV I. I7> i^, 19.

( 103 )
become his people ? Not fo, for they were efleem- Se r m.
ed as fuch before by Jehovah the God of Ifrael ; ^ -ll-
but they became fo more exphcitly, and by a
diredl ad: of their. own, wherein they did as it
were interchange obh'gations with the Almighty.
And feveral years after when Jofhua, towards
the clofe of his life and government, was upon
that folemn treaty with them, which you find
in the xxiv. chapter, he again puts all to their
choice, faying, Choofe you this day whom you will
ferve ^ ; fubmiting the matter again to their
judgement and election. What ! were they then
to choofe what religion to be of? No, they were
to renew their choice, and to do the thing with
great folemnity and ferioufnefs, and in a diftinA
manner over again. And if it has not been done
feriouOy and deliberately hitherto by you, let it
be done now once for all ; for till then, you can-
not fo much as fay you have a reh'gion of your
own. And furely if a man would call any thing
his own, it would be his religion. Your religion
is otherwife but the religion of your country, or
of the party to which you belong. It is not truly
your own. No man would be contented merely
becaufe he lives in an opulent country, while he
himfelf has no eftate in it ; or account himfelf
rich, only becaufe he lives in a rich nation.
What fhould be fo much ml^e, as my religion ?
But this can never be mine till I undertake to
profefs it, on a folemn and well-weighed choice,
after having confidered and balanced all things,

G4 fo

^ Jof. XXIV. ly

( 104 )
V O L. fo as to be able to fay ; " This profeflion I take
11. <« upon me as beft, moft excellent, mod com-
^— V-— ' cc fortable as well as moft glorious."

II. Endeavour to know God in good ear-
neft. Know him indeed, and you are then in
no danger of the charge, which the Apoftle
brings againft falfe profefTors. You have been
formerly told, that this phrafe of profefTing to
know God, is not to be reftrained and limited
unto the bare fpeculative knowledge of him, ab-
ftradl:Iy confidered. But though it is not to be
thus limited, yet it muft include this as the lead-
ing, initial thing to all the reft. It is an expreffion
for religion in general, and is fometimes put for
the whole of it ; and therefore it cannot be fup-
pofed to leave out that, which is the fundamental
and leading principle of all, from whence the
denomination is taken, and put upon the whole.

If you confider the obje6t of this knowledge,
it is not God abftradly confidered. If you con-
fider the nature of it, it is not barely notional
knowledge that is fufficient; nor, as we have
already ftiewn, the knowledge of God in Chrift
Jcfus, according to that divine revelation, which
is contained in the New Teftament : which
phrafe is ufed in Scripture to fignify the Chriftian
religion, before tlA revelation of which, the
Gentiles are reprefented as not knowing God ^
What ? did they not own a Deity before ? No
doubt thty had fome knowledge of a fupreme

eternal
«Gal. IV. S.

( I05 )

eternal Being, as the Heathens had in common "^j S £ r m.
and yet their (late of Heathenilm is faid to be a ^"^^•
flate wherein they did not know God. They
did not know God fo as to be acquainted with
the true method of worlhiping, converfing with,
and enjoying of him, which is difcovered to us
only in the Gofpeh The worlds fays the Apoftle,
through wifdom knew not God *^. It is fpoken
plainly of the more refined Pagans, who go un-
der the name of Gentiles. And had not they
the knowledge of the Deity ? No doubt they
had ', for it is eJfewhere faid, they did know
him but not glorify him as God *". The
meaning is, that they did not know him through
Chrift as Mediator. And it was through their
wifdom that they did not fo know him, when
they might have done it j becaufe the dotlrine of
a crucified Chrifl: to them appeared a very foolifh
thing, which by no means gratified that wifdom
to which they highly pretended. They knew not
God, that is, they were not Chriflians.

With refped to the nature of this know-
ledge, it is of a vital, efficacious, transformative
quahty, which alone is worthy of the name.
Such is the knowledge which our Lord fpcaks
of. This is life eternal to know thee the only true
God and Jefus Chrift whom thou hafi fent ^. It is
fuch a knowledge, as by which the foul is
caught into an union with the blelTed Objed of
it. He has given us underftanding that zve may

knoiv

* Rom. I. 19, 20,21. • I Cor. i. 21. 'Rom. 1.
21. « John XVII. 3.

( io6 )

V O L. know him that is true ; and we are in him^ even
II. /■// his fon Jefus Chrift our Lord, ^his is the true
God and eternal life^. It is a knowledge that
blafts and withers fin at the very root, and fo
efficacioufly transforms the foul into the image of
God's own holinefs. He that fmneth^ hath not
feen God nor knouon him '. The fam.e word
there rendered feen fignifies known ; Te have not
heard his voice nor feen hisfhape^. You have
never had a true notion of God yet truly in-
wrought into your fouls. Awake to right eoufnefs
and fin not I I fpeak it to your fhame^ fome have
not the knowledge of God ^ Labour then thus
to know God in earned:, by fuch a kind of know-
ledge as fhall influence the pradice, and in the
event bring about and accompliiH the bleffed
union betwixt him and you.

III. Ponder well on the dignity and facred-
nefs of this profefTion. Oh what a mighty thing
is this ! that whereas the world has been loft in
t\i^ ignorance of God, through many fuccefTive
ages, we fliould take upon us to profefs to know
him. It is too big a word for the mouth of a
profane and irreligious world. That defcription
of Balaam v/hich he gives of Himfelf, is grand and
very folemn •, The man whcfe eyes are opened^ that
heard the word of God, that knew the knowledge
of the most High, and faw the vifion of the Al-
mighty "". And yet the knowledge he alludes

to,

^ X John V. 20. ' 5 John i r. ^ John v. 57.

^ I Cor. XV. 34. "* jS'um. xxiv 5, 4, 15, \6.

( 107 )
to, and which this prophet feems to glory in, S e R m.
was only fuch as he derived from the fpirit of ^^^•
prophecy, and not the fpirit of faving, holy il-
lumination. However it was a great thing to
come out of fuch a profane mouth as that of
Balaam, when he came to curfe the armies of
Ifrael.

Let us then confider, I pray, what we fay and
do, when we take upon us toprofefs to know God.
As I intimated before, it is an appropriative
knowledge that is here pretended to. To know
him is to acknowledge him as our God, as his
knowing us is to acknowledge and own us as his
people. This was the pretence of Ifrael, but
connected with horrid contempt of him as we
learn from the Prophets. To know God then
is, I fay, to acknowledge him as our Lord ;
our owner, our proprietor, to whom we belong
upon a peculiar account. And confider what
that account is, and under what notion we mud
own him to be our Lord ; namely as we are his
property, and his peculiar treafure. For fo arc
all thofe who are his people, by virtue of the
relation which refults from their mutual contract
and agreement. / entered into covenant "joith
thee^ fays the Almighty to the Jews, and thou he-
cameft mine ". And again. Toil flo all he to me a
'peculiar treafure before all people^ for all the ■
earth is mine °. They who are his people he
reckons them as his crown and his diadem p,
Who<i fays God, fhall he mine in the day that I

make

" Ezek. XVI. 8. *> Exod. xix. 5. ? Ifai. lxh. ^.

O^V'w

( 108 )

VOL. make up my jewels '^. Thofe therefore who know
n. God, and are known of him, are as the jewels
of his crown, the jewels which adorn his diadem.
And who would be fo infolent, as to prefiime to
place there a lump of dirt, or a clod of filthy
clay ? It is then very awful to think what pro-
felTing to know God does import, if we only
refled on the dignity and facrednefs of this pro-
feflion.

IV, Look upon your profefTion as an obliga-
tion upon you to a correfpondent pradice. E-
very ^ profeflion is fo underftood among men.
And what an ignominy were it for a man, to
v/ear the name when there were none of the
thing to which the name correfponds ! Do we
look upon profefling to know God only as an
idle profelTion ? as a thing which no bufinefs goes
along with, nor is attended with any fuitable im-
ployment ? Theology was well defcribed by him,
who reckoned it was not mere knowing for know-
ing fake, but was the dodrine of living unto
God. Moreover,

V. Comprehend as diflin^lly as you can in
your own thoughts, the fum of that duty unto
which this profefiion does oblige you. Learn
and encompafs in your own mind, the whole
circle of all thofe duties, which a profefling to
know God does ingage you to. Run through
the encyclopaedia, or the whole fyftem of pradi-

cal

' Mai. III. 17.

( I09 )

cal religion; to wit, the duties, to the pradlice Serm.
of which you are obhged by virtue of your VII.
profefTion, both internal and external. Duties
towards God the Father, and his Son, your
Creator and Redeemer; fuch as agree with your
acknowledgement of the myftery of God and
of Chrift ^ Yea, and not only fuch, but alfo
duties towards man too ; which religion ought
to influence, and wherein we are to be governed
by our knowledge of God.

VI. Labour thoroughly to underfland the
grounds on which you take upon you the obli-
gation to every Chriilian duty. It is very plain
that the agenda of religion, that is, the things
to be performed by us, are grounded upon the
credenda^ or things to be believed. " I believe
*' fo and fo, and therefore conceive my felf as
*' obliged to do fo and fo. And the common
'< foundation of both I mufb reckon to be
" the divine authority, revealing certain prin-
" ciples and truths as neceflary to be believed ;
*' and injoining certain duties as confequences
" from thence, and equally neceflary to be
" done." Thus go to the bottom and ground
of the religion you profefs, and then you have
it in its original, and truly divine. But if we
look upon our religion as merely human, handed
down from father to fon, and the like, no won-
der then if we trifle with it ; but no man would
be adventurous, v/ith relation to what he appre-
hended

' Col. II. 2.

(no)

hended to be divine. Therefore is mens reli-
gion ufualiy weak, impotent and inefFeflual ; and
has not its proper influence in commanding the
heart, and governing the hfe, becaufe the divine
original of it is not apprehended. My own
things, I am ready to think, may be ufed as I
pleafe, but I may not do fo with thofe which are
divine. In a word,

When once the authority of God is appre-
hended, particularly of his truth in revealing
fuch and fuch things, and of his power in com-
manding others, with what weight do they come
in upon the fpirit of a man ! What a prefling
queftion was that of our Lord to the Jews !
The haptijm of John^ his folemn manner of ini-
tiating men into religion, whence was it ? from
heaven or of men ^ ? They were fenfible of the
pungency of this queftion, and were afraid to
anfwer him. They knew not what to fay, and
could not but confefs themfelves guilty of a pro-
fane negled, if they owned it to be of divine
original. The image, that was apprehended to
fall down from Jupiter, what a facred efteem
and veneration had thofe Heathens for it, who
worihlped that idol ! becaufe the Priefts had de-
luded them with fuch an idle fancy. So the
Chriftian religion becomes an operative lively
thing, when the divinity of it once comes to be
underftood, and really believed. JVe think our
felves bounds fays the Apoftleto the Theflalonians,
io give thanks to God for you without ceaftng^

that

» Matth. XXI. 25.

( III )

that, when ye received the word of truth from us S e r m,
you received it not as the word of man^ hut as the ^^'"
word of God which effeuiually works in all them
that believe ^

VII. Settle ic in your minds as an im-
portant truth, that the defign of that rehgion of
which you are profeflbrs, that is, of the whole
Chriftian inftitution and frame of things, is to
have a people diftinguifhed by peculiar excel-
lencies from all other men, who are not of that
profeffion. They mull be fuppofed to be very
flight readers and conliderers of the Bible, who
have not feen this to have been God's defign
ever fince he made the world. Toufhallhe unto
me a kingdom of priefls^ and an holy nation ", lays
the Almighty to Ifrael, whofe whole bufmefs was
as it were religion, worfhip and immediate at-
tendance on God ^ being aroyal friefihood"^^ as
the Apoftle paraphrafes that exprefTion. Our
Yj^'^Vi gave himfelf for us to redeem us from all
iniquity^ and to purify u7ito himfelf a peculiar peo^
pie zealous of good works "", And therefore he
thus expoftulates with hisdifcipjes, If you do only
fo and fo, what do you do more than others ^F Do
you think I would have a people among men
profelTing my religion and belonging unto me,
who (hall be only as other men are, in whom
there is nothing of peculiar excellence to be
found ? And therefore the Apoftle exhorts the

Chriftians

* I Thef. II. 15. " Exod. xix. 6 ^ i l?et. 11. 9

* Tit. II. 14. y Maith. V. 47.

( 112 )

V O L. Chriftians of Theflalonica, to aim at fuperior
^J- piety and virtue, faying. Let not us Jleep as do
others ; /or, as it follows, God has not appointed
us to wrath^ hut to obtain falvation through our
Lord J ejus Chrifi =". What ! to live in the fame
droufy feciirity as others do,, or as if you were
ftill under the dominion of the fame fpirit of
flumber, or as if the fame death had prevailed
over you which has fpread it felf over the reft of
the world, what an incongruous thing is this !
It is true, God has found no difference among
men, but he has made a very great one, which
arifes from the difpenfations of his grace, rather
than from nature \ being determined to have a
people peculiarly diftinguifhed by their excels
lent fpirit, and eminent piety and goodnefs.
And this is the meaning and intent of this pro-
feflion of the Chriftian religion. Therefore,

VIII. Neve r reft upon that bare level, which
it is pofTible fome may come up unto, that are
not of this profefiion. Some do not profefs to
know God in Chrift at all, as Jews and Pagans
for inftance. What the traditional religion of
the former, and the mere natural religion of the
latter will carry them to, do not think that
enough for you. As to the former, our Saviour
exprefly tells his difciples, and all that will be his
followers. Except your right eoiifnefs exceed the
righteoufnefs of the Scribes and Pharifees^ you
cannot enter into the kingdom of heaven ^. And

yet
« X Theff. V. ^. * Match, v, 20.

( i'3)

yet they were the ftridefl Se6l of the Jews, as Se r m,
St. Paul intimates when he declares, that he had ^' la-
this, as well as other things to glory in, if that
was of any confcquence, that he himfelf was a
Pharifee ; but yet, fays he, wha^ I thought again
tome when I was of1:hat religion, I reckon lofs
for Chrift and the excellency of his knowledge^ that
I might know him ^ and fo attain, with him, x.\\^
refurredlion from the dead.

You muft then be able to outgo the il ride ft
of thofe whom the Judaical religion had formed.
For it is very apparent that when t\\t time was
come, in which Chrift intended his religion
fliould take place, after having made fuiiicient
difcovery of himfelf to the world, then did the
Spirit of grace retire from the religion of the
Jews, as being no longer of any force. And
though there had been many of that religion who
feared God before, yet now that the Chriftian
inftitution was eftabliftjed, there was no ground to
exped that xht Spirit ftiould breathe through that
of Moles. And therefore our Lord tells them
plainly, If you believe not that I am "i^^^ that if?,
the Mefliah and the Son of God, ye fj^ all die in
your fins '^. And accordingly the Apoftle ap-
peals to the Chriftians, at that time, in the fol-
lowing manner ; Did you receive the Spirit by the
ivorks of the law, or by the heari?ig of faith ?
that is, the Gofpei '^ ? In fhort, that religion
which carries you in a courfe of holy practice, no
higher than Judaifm in c^tdc^ is certainly much
Vol. II. H fhorc

^ Phil. III. 5—12. *= John VIII, 24. ^Gd\. iii. 2.

' ( 114 )

VOL. fiiort of the dcfign of our Lord, and what yoiir
I^- profciTion of Chriflianity fuppofes. But how
much more may this bs affirmed, if profefTors
among us proceed no further, than the natural
religion of the Heathen world will carry them ?
Who, notwithftanding their profeflion to know
God in Chrifr, yet go no higher than they in
poiiu of juftice and truth, temperance and fo-
briety, and in a contempt of this world, as well
as value and care of their better part, even their
immortal fouls : concerning which fome Hea-
thens fpeak ftrangely. " I wonder, fays one,
'' that whereas man confifts of a foul and body>
"• that there fliould be fo much care taken about
*' the latter, and the care of the foul be negleded
" by mofl, as a hated thing." And feveral of
them have left us various difcourfes, concerning
the greater mifchief and malignity that there
are in the difeafes of the mind, than in thofe of
the body, or the outward man. Maximus Ty-
rius has a large difTertation on this very fub*
jcdl *, and feveral others of them have wrote to
the like purpofe. Some of them alfo have ex-
prefled their reverence to God in a furprifing
manner. " 1 fo live (fays one) as always under
*' God's eye, and as apprehending he is ever
'* prying into, and looking upon me." And
how pleafant expectations and forethoughts have
they had of a future felicity ! It is really admi-
rable to think in what tranfports fome of them
have been, in the expedations they liad of a

happy
♦ Diflert. XIII. Edit. Davif. Lond. 1740. quarta.

liappy (iate for good and virtuous men. Now S £ r Nf ,
when Paganifm docs outdo us in thcfe rcfpects, ^ ^^r
can we be D.id to aniwer our prcfclTion of Chri-
rtianity, in which we have ilich an amiable dif-
covery of God in Chrift ; and when alfo wc
Have life and immortality brought to light by the
Gofpel, fliining by clear and dired beams ? To
have Chriftians therefore bafely creeping upon
the face of this earth, and rolling themfelves in
the dud, fo as fomc Pagans would be afiiamcd
to do ! to fee them wallowing in the impurities
of fenfual wickednefs, which would have beca
a reproach to many of them ! This is furely not
td.anfwerour profeflion.

IX. Last L Y -, in as much as it is not the bcfi
inftitution in the world that will do our bufmefs*
without a living religion implanted in us^ never
reft nor be fatisfied without that. And whereas
there are two things intimated in the text, to be
oppofed to true religion arid fincere profcfTionj
that is, a propenfion to evil, and an averfion to
good ', an indulgence in flich a courfe of life as
is indeed abominable, with a mind reprobate to
every good work 5 know then, there muft be
accordingly a twofold power of religion, which
miuft be implanted, to counterwork thofe two 5
to wit, a fin-mortifying power, and a quickening
power. The for|ier of v/hich takes away the
inclination to cyj^ and th^ latter an averfion to
good.

H 2 There

(116)

yOL. There are fund ry other particulars which I
II. fhould mention, but have not time ; only take
this one thing with you, That it is never well
till the operation of religion be from nature ;
that is, from our participation of the divine
nature, which thus exerts and puts forth it
felf.

S E R M,

("7)

SERMON VIII.

Preached April 24, 1681.

TITUS I. 16. .

7hey profefi that they know God ; but in works
they deny him, being abomiftable^ and difobe'-
dienf^ arid unto every good work reprobate.

IN the condufion of the preceding difcourfe
it was obfcrved, that whereas it is not the
beft inflitution in the world that can do us
any fervice, without an internal vital principle
of religion within us, therefore we fhould never
reft tilJ we find that prevailing in our lelves.
Now in order to the obtaining this divine princi-
ple To neceflary to our eternal welfare, it will be
of fervice to lay dov/n the following diredions,
in fubordination to that laft mentioned. Par-
ticularly,

I. That wherever this is the real ftate of the
cafe, that is to fay, whoever have not this inter-
nal power, this vital principle of religion, let
them own it, and tell their fouls the real truth
of the matter. The principle here fpoken of is
an implanted power, inabling a perfon to do
good with promptitude, facility, and delight.
H 3 • Now

(nS)

V O L. Now if fiich a principle as this is wanting in any,
n. let them own it, for it is adifcernible thing ; and
conftquently where it is in fact difcerned, it 4S
fit and requifite that it fhould be ingenuoufly
owned, or that perfons fliould acknowledge this
to be the real truth of the cafe.

I HAVE faid that it is a difcernible thing. In-
deed what reafon can be given why it Ihould be
otherwife ? How can it be imagined that perfons
fhould not perceive whether they have fuch ^
principle, or power within them, or not ?. What !
is there fo fmall a difference between life and
death, that it cannot be perceived ? nay that it
cannot be perceived by one's felf ? There is in
men however another kind of life, which makes
them capable of difcuffing this point; to wit,
the principles of rational nature, by which I am
capable of felf-refledion i and of debating alfo
this very queflicn, whether I have any further
fuperadded principle or not. And when I hear
there is really fuch a principle that ought to ex: ft
in the mind, my duty is to deal clofely with my
fdf^ and inquire whether I, my kl^y have ever
felt any fuch thing. The queftion is not, whether
1 have any fort of life or power in the general ;
but' have I this life, this power, this which ter-
minates on God ? Do I find a living principle
within my foul which carries it to God, and
makes it tend to Him ^ The Apoftle Paul bids
the Chriftians at Rome to reckon themfehes to be
Mll\:e unto God through J ejus Chriji our Lord^ j

and

* Rom. VI. ir.

("9)

and certainly no man ought to judge fallly In his Se r m
own cafe. There is a certain divine power which VIII.
goes along with true religion ; as is fuppofcd in ^ ""^"^
that paflage of Scripture mentioned before, fpeak-
ing of perfons who had the form of religion hut
denied t Joe power thereof^. An(.i again, fays tlie
Apoftle, God hath given to us the fpirtt of poiver->
and of love y and of a found mind ^, And wherc-
fbever this power, or principle is, it is a kind of
natural power ; that is, belonging to that new
and divine nature, which is in all them ihat be-
long to God ; in all that are born and begotten
of him, according to the very defign of the
Gofpel it felf. For the Gofpel is appointed for
this purpofe, to work this divine frame in the
fouls of men. . The exeeeding great and precious
proraifes thereof are given iis^ that hy them zve
might partake of the divine nature <" ; of a certain
divine and godly nature, as thofe words may be
read. The operations of nature tliough they
are filent, yet ihty are flrong and powerful.
There is no greater difFiculty in the world than
to withftand the courfe of nature. Now wherher
fuch a power is working in our felves, is the
point to be confidered. Let me then aik my
foul, " Do I find my feif powerfully withheld
" from evil, as a thing againll niy nature ? Do I
'' find my felf powerfully ingaged to that which
*' is good, as if it was connatural to me P moil
" agreeable to my nature ? Who is there th< t
" cannot id\ what his nature is for and againfl ?
H 4 '^ Do

^ 2 Tim. HI. ). « 2 Tim. 1.7. ^ z Pet. 1. 4.

( I20 )

Do fuch and fuch a(5ls flow from me, as the
a61s of nature do ; from their proper and con-
'«- genial principles ? Had I ever fuch a kind of
'' new nature, withholding me from evil, as a
" thing I hate ; and carrying me to what is
**• good, as a thing I love ? There are a fort of
'' living men, in refpe6l of the life of God and
*' religion ^ and there are a fort of men, who
*' are dead : fliall I be always ignorant to which
'^ party I belong ? What an abfurdity were it,
'^ if one fhould always be in doubt what fort of
'^ creature he is ! that he does not know whe-
'' ther to call himfelf a man or a brute ! what
*^ an abfurdity, I fay, is this ! But certainly it is
" a much more important queflion, and of
*' greater concernment, to have it dtxided whe-
*^ ther we are the ofF-fpring of God or the Devil.
'^ Whence then am T infpirited ? is it from a-
*' bove, or is it from beneath ? " It is indeed
mod Ihameful to think that fuch muldtudes of
perfons, that go under the name of Chriilians,
fbould be contented to live all their days, like
an amphibious fort of creatures, that they cannot
tell themfclves what fort of beings they are. Cer-
tainly he would be looked upon as a great won-
.der among men, who ihould be always ignorant
of his own name ; that is, not know the name
which rightfully belongs to him. So in like
manner it is wonderful if perfons who are defli-
tute of the divine principle, which makes men
real Chriftians, do not difcern this to be the cafe.
But where it is in fad difcerned, it mufl: be free-
ly owned by a^l, who defire to obtain it 2.

( 12. )

2. If you apprehend this to be the cafe that Serm.
you have not this principle, acknowledge it how- VIII.
ever to be a real thing ; and that fome perfons
have it, though you have it not. It is too com-
mon, when the clearnefs and force of the matter
conftrain an acknowledgement, that fuch a divine
power does exift in the fouls of men, for perfons
to fadsfy themfelves with this, that they are but
as other men are ; and to reckon theirs to b^ no
worfe, than that which is the common cafe of
mankind. All that lies without their compafs,
or above and beyond their own perceptions, they
take to be mere fancy and fi6tion ; and every bo-
dy is a hypocrite, or an enthufiafl:, that pretends
to more than they find in themfelves. But for
whatreafon is all this ? Or why mufi the experi-
ence of any fuch perfori be thought the ftandard
of reahty ? that is, that nothing can be real but
what they experience to be fo, or exceeds the li-
mits of their own perceptions. What ! is it not
apparent to every man, that there are far more
confiderable realities which we know not, than
thofe which we do know ? and is there no dan-
ger of coming under the character of fpeaking
evil of thofe things which we know nothing of,
which fome were fligmatized with by the A-
poftle Jude with fo much feverity ? and I would
tain have fuch confider with themfelves, what ex-
prelTions they find fcattered up and down in the
holy Scriptures, of fuch a real thing as lively af-
fedions towards God, and a principle of living'
rehgion. Particularly I would recommend to

thetr
* Judc Id.

( 122 )

V P L. their confideration fuch paflages as thefe. The
n. Lord is my portion^ the lines are fallen unto me in
pleafant places, and I have a goodly heritage ^. As
the hart pafiteth after the water-brooks, [o panteth
my foul after thee O God ^ I And again. Whom
have I in heaven but thee ? and there is none upon
earth that I dejtre befides thee. My flefh and my
heart faileth ; but God is the flrength of my heart
andmy portion for ever ^. When you meet with
fuch expreiHons as thefe, I would allc you ; Do
you believe that the perfons who ufed them were
hypocrites or enthufiafts ? that there was nothing
in all this butfidlion? And when, on one hand>
we compare the internal Jiving religion, fuitable
to the import of thefe devout exprelTions, with a
mere external profeflion, joined with difobedience,
and abominable pradices, on the other hand ; I
would fain know which of thefe two does befl
agree with the Gofpel ? which is moft agreeable
to the facred records, in which thefe and other
fuch like pafiages are to be found ? And if you
believe that tliere was really fuch a thing as a liv-
ing religion in fuch perfons as we are fpeaking of
in ancient times, I would fain know why you, or
any one elfe fhould have fuch a bad opinion of the
world, as to think it is quite banilhed now from
among us. For, to what end fhould the Golpel
be continued in the world, if not to accomplifh
its own defign ? which is to work fuch a realiz-
ing apprehenfion of divine things in the minds
of men, as to influence their pradlice and beha-
viour.

. ^ Pf. XVI, 5, 6. RxLii.ijZ. ^ Lxxiir. 25, 2(J.

( 123 )

yiour. Or does any one think, that reiigion is Ser m.
fo altered in its nature and efllnce, as that what VIII.
v/as reiigicn in former ages, is not fo now?' ^"""^
Have we then, fince thofe times, had a new way
and method of attaining felicity prefcribcd to us ?,
have we any later GofpeJ of divine authority
that teaches us that mere formalities will ferve the
turn ? Where is that Gofpel to be found ?

3. Being then convinced of the reality of fuch
a divine principle, endeavour to underftand and
ferioufly confider the necefHty of it. Confider it
as a thing that does not ferve barely for conveni-
ence and ornament, but to anfwer the mod abfo-
lute necefiity of our fouls, and the exigence of
your own cafe;

4. Apprehend alfo the impoflibility of at-
taining it your ownfelves ♦, I mean this inward
principle and power of religion •, or by any un-
afTiiled endeavours of your own. For I pray
confider, would you have a religion that fhould
be your own, or God's creature P A religion in-
deed that fhali be of my own forming and con-
trivance, I can eafily make myfelf accord to ; but
why fhould I ever hope that this fliould ferve my
turn, or do the work ? or why fhould I think
againfl plain experience and my bible, that the
moft excellent part of religion fhould be within
the compafs of my own power to effect, and pro-
duce? Let Lis think how it is with us in other
cafes. It is you know within the compafs af hu-
jnan power to lliape a flatue, or paint in colours'
the pidure of a man , but when the artift has

done

C »24 )
VOL. done all this, can he infufe a foul into that ftatiie,
I^' or make that pidlure fit to reafon and difcourfe ?
No : when he has done his utmoft, it wilJ be
only a mere piece of ingenious contrivance, that
Jooks fpecious to the eye, but has in itfelf no-
thing of fenfe, Hfe, or motion ; can do nothing
like what it imitates, for ftill fomething within
will be necelTary. So in like manner I can ex-
ternally fhape myfdf like a Chriftian, but can I
infufe the divine life into this external form ?
can I make myfelf to live, chufe and delight,
love and joy in God, as a Chriftian ? It is there-
fore good for us to know the bounds of our own
power ; what it can, and what it cannot do in
this regard. And hereupon to prevent an ob-
jection, I add another dired:ion ; to wit,

5. Seek this principle and divine power where
it is to be had, even of him who alone can give
it. For it may be faid perhaps, '' If it be not
" within my compafs t*» help myfelf, what have
*' I to do but to fit dill ?" The cafe itfelf tells
you what you mufl do. If you cannot help
yourfelf in that which is abfolutely neceffary to
your welfare, you are to go to God, from
whom this affi (lance is to be had by fervent
prayer. It is the common di6late of nature to
all mankind, when once they apprehend a dif-
trefs, to fly to heaven for help. Finally,

6. Use all the other means of obtaining this
power, which are appointed for this purpofe, de-
fignedly with a view to this great and important*
end. To r-ead the holy Scriptures, to hear fer--

mons>

( 125 )

mons, to meditate upon what we read and hear, S e r m.
to confer with living Chriftians, fuch as evidently ^ ^^^1,
appear to have the power of rchgion, are the
means I fpeak of ; but we muft regard them on-
ly as means, otherwife they may be ufed long,
and the end of all be never brought about. It is
one thing how other creatures attain their end,
and how a reafonable creature reaches his. An
arrow reaches its mark, without confidering
whither it goes -, but do you think a reafonable
being is to attain his end fo ^ No ; his duty is
to take that courfe, and ufe thofe means that lead
to his end, defignedly, and on purpofe to fecure
it. As for inflance : there are many that join in
the ordinance of Chriftian worfhip ; but if I puc
the inquiry to my fe If, what do I do this for?
and cannot anfwer, " I ufe fuch and fuch means
*' on purpofe for fuch ends, that I may have my
♦' foul furnifhed with internal religion, or the life
" of God ;" I may call thefe the means of grace,
but it is plain I do not underftand the end there-
of ; nor ufe the means defignedly for the attain-
ment of this end. When a man finds his foul
empty, and deflitute of the power of god linefs, or
the internal living principle of religion, though
he does the things which God hath appointed to
be meai^s for begetting fuch a principle, yet it is
plain he never ufes them as the means to this end.
But if you purpofely defign, by attending upon
God's folemn worlliip, to get this vital and in-
ternal principle of real piety, this may come to
fomething in time ; and ia this way you are to

wait.

( '2^)

wait, which is of divine appointment, till the 3e-
fired end is efFeciually obtained. For always re-
member this'; you are bound to God, but he is
not bound to you. And now for the inforcement
of all this, I fhall add two or three motives, and
fo conclude.

(i.) If you come not to this, whatever you
do, with relation to matters of a religious nature^
yoii do under a force. There are many things
it may be, you abftain from, oi* pra6lice ; but it
is all owing to a force put upon you, if this di-
vine principle is wanting ; which mud needs make
religion an uncomfortable fervice.

(2.) Religion is nothing in itfelf, when it is
nothing elfe but mere profefiion. Alas ! how
inconfidcrable a thing is it ? a mere fhew ! a vain
fhadow ! And what can be expeded from whal
has no more of fubflance in it, than fuch an
empty profefTion ? It will be of no avail. We
read that, Blejfed is he that watcheth and keepeth
his garments^ left he walk and they fee his floame '.
Truly fuch a profeffion that has no bottom, no-
thing internal to correfpond to it, is a garment
that will not be kept ; you will lofe it \ it will be
blown away from you in an evil time \ it is too
fhort while you have it, and very foon you will
teafe to have it, when a time of difficulty comes
which you have reafon to exped.

("3.) And laftly \ To go on with fuch a pro-
fcflion without ever looking after the power of
godlinefs, will not only come to nothing, but

will
* Rev. XVI. 15.

( 127 )

will moft highly provoke Almighty God. For SKRMi

pray confide r, profeffing religion is aflliming VIII.
to yourfelves the name of God •, therefore to
profefs vainly, is to profane his facred name.
And do we not know, that the God whofe name
we alTume is a jealous God ? and that he will
not hold them guiltlefs that take his name in
vain ? Oh, how dreadful will the controverfy
be about this in the day of final account!
But realJy there is reafon to believe, that God
has a controverfy to manage with the Chri-
ftian world before that day come : partly with
thofe who corrupt, and deprave the whole
frame of the Chriftian inftitution itfelf; and
partly with thofe, who contradidl the very de-
fign of it, in their lives and pradlice. And,
Oh ! when God fliall come to plead with fuch in
this manner, " Why have you profaned fuch a
*' divine religion as this ? Why have you
*' made the religion of Jesus feem to the
*' world an impotent or ignominious thing ?
*' inafmuch, as you have formed it, it has
**^ made men no better than Turcifm, or Pa-
'' ganifm would have done !" how, I fay, will
this be anfwered in the great day ? And in
like manner, when God comes to plead his own
caufe againft an hypocritical generation, who
contented themfelves with external forms and
fhadows, though they never fo openly contra-
didled all that they pretended to in their beha-
viour ; how will they be able to anfwer for
themfelves, or to juflify their condud !

I Now

( '28 )

Now that this may not be the cafe of any of
us, God of his infinite mercy grant for the fake
of our BlefTcd Saviour, the Lord Jesus Christ ;
to whom, with the Father and the Holy
Ghost, be given and afcribed all honour and
glory, now and for ever. Amen.

S E R M.

( 129 )

SERMON IX

Preached at Mr. Cafe's March 3,
1675.

ACTS I. 7.

And he faid imto thern^ it is not for yon to
know the times and the feafonSy which the
Father hath put in his own power.

THESE words are part of our Saviour's
reply unto an impertinent queflion that
was put to him by his difciples ; after
he had fome time converfed with them fince his
refurredlion, and immediately before he afcended,
and went up into glory from them. They in-
quire of him, faying in the 6th verfe, Lord wilt
thou at this time refiore the kingdom to Ifrael ?
He anfwers, // is not for you to know the times
or the feafons which the Father hath put in his oivn
power. But ye Jhall receive power after that the
HolyGhofl is come upon you ; andye fljall be witnejfes
wito me^ both in Jerufalem^ and in all Judea^ and
Vol. II. I * in

( »3<^ )

in Samaria^ and unto the uttermoft fart of the

earth. And then it follows, When he had fpoken

thefe things., while they beheld^ he was taken u'p.y

and a cloud received him out of their fight,

ly is obvious to the obfervation of any, that
read the evangelical hiftory, what it was that the
minds, even of Chrifl's more immediate follow-
ers, were intent upon, during the time of his
abode in the flefli among them ; and great was
the expe6tation they had of a time when the Ro«
man yoke fhould be fbaken off, and when Ifrael>
that had now been tributary long to that power,
fhould be reflored to its liberty. And when they
found that j:hey had now got among them one
chat mar>ifeflly appeared to be an extraordinary
perfon/ who could heal the fiek, raife the dead,
and do all other wonders with a word, they litde
doubted but now was the time of this great turn
and revolution, which they fo much hoped for.
He that could feed multitudes as with miracles,
they doubted not could eafily maintain an army
fbrong Enough to do the bufinefs, upon very eafy
and unexpenfive terms.

But fee at length now what this great expec-
tation of theirs came to ! Which expedation,
you muft know too, had a private afpedl even
towards themfelves, and their own concernments 9
for they doubted not if their Head and Lord be-
came fo great, they that were immediately related
to him, muft fhare proportionably in his great-
nefs : and fome of them, as the Gofpel tells you^
thought of nothing lefs than fitting at his right

hand,

hand, and left hand, in this his temporal king-S erm,
dom which they thought he was about to fet ^^^
up. fiut fee, I fay, what this expedation came
to! Him, whom they expeded to be a potent
glorious king, they had feen apprehended, and
haled to judgement, and to death, as a mofl ig-
nominious malefadlor. They had beheld the
end of him^ and feen him expire, and die upon
a bloody reproachful crofs ; slnd now all thffe
great hopes of theirs were vanilhed. PFe trufted
(fay they) that this was he that jhould have re-
deemed Ifrael, Great hopes we had, that the ^a>
long expeded work would now, without any
pofTibility of fruftration or difappointment, have
received its accomplifliment and be brought to a
glorious period. But they faw their hope laid
in the dufl ; and now they reckon there was no«
thing more to be looked for from hirri ; there
was an end of him, and all their expedations
from him. We hoped this was he 5 but we are
fain now to think we knov/ not what, or to think
Other thoughts of him.

We l l, but at length he revives, and rifeth
again ; and now their hopes revive, and rife too.
But their hopes are ftill of the fame carnal, and
low alloy ; flill their minds run the fame way
they had done, and they take up the matter afrefli
where they had left it. '' Come Lord, what
*' fayeft thou now to this great bufmefs ? Wilt
** thou now at this time reftore the kingdom to
*' Ifrael ? Now that thou haft conquered" this
" fame death that hath befallen thee, what canft
I 2 ^' thoii

( 1^2 )

VOL. *^ thou not conquer ? Shall the bufinefs be yet
n. " done r" See what he tells them in this reply
of his ; // is not for you to know the times or*
the fcajons which the Father hath 'put in his own
power. What kindnefs (as if he had faid) God
hath for Ifrael, in that refped you intimate, it
belongs not to you to know ; it becomes you not
to inquire. In the mean time there is another
work for you to do. Tou Jhall receive -power ^
when the Holy Ghoft is come upon yoUy and you
Jhall be witnejjh to me in Jerufalemy &cc. He
anfwers them firft with a rebuke, and then with
a promife. With a rebuke of that curiofity and
carnahty, which they betrayed in their queftion.
As if he had faid, you meddle with thrngs that
concern you not ; you too bufily pry, and with
an eye too daring and adventurous, into matters
which God hath purpofed to referve and hide
from you. But unto this mild rebuke he adds
alio a gracious promife. There is a work for
you to do that is properly yours, and which you
have been defigned to, and you Ihall be fitted
and qualified for it; and pray let that content
you, and ferve your turn. Your work and bufi-
nefs muft be to be witnefs-bearers to me, to my
name and truth ; to be my agents to carry on
the bufinefs and defign of that fpiritual kingdom,
which I am intent to eftablifh, and promote,
and fpread thro* the whole world. And in or-
der thereunto, you fhall have a power come upon
you which you fhall litde underfland till you feej
it, and which fhall furnifh you for this great

work.

"f 133 )

work. Tou Jhall receive power after that the Holy S e r m.
Ghojl is come upon you : and ye Jhall he witnejfes _ I^-
unto me, both in Jerufalem, and in all Judea, and
in Samaria, and unto the uttermoft parts of the
earth.

Yo,u fee then the occafion and drift of the
words, which I have defigned at prefent to fpeak
to ; and thefe two things, (that we may not lofe
more time in any thing previous) we may obferve
from them.

First, That there are times and feafons
refpeding the Church of God in the world,
which the Father doth referve and conceal in his
own hand and power from men. And

Secondly, That they are not concerned to
be folicitous or make inquiry touching thofe
times and feafons, but are to be patient of igno-
rance in reference thereunto. Thefe I iliall
briefly open, and affert feverally ; and then ap-
ply them jointly together.

First, That there are fuch times and feafons,
that have reference to the ftate of the Church of
God upon earth, whkh the Father doth referve
and hide from men, in his own power. Now
here concerning this we are to inquire, what
thefe times and feafons are ; and then what the
hiding of them in God's own power doth import,
which will ferve for the explication of this truth.
And then we fhall let you fee upon what accounts
the bleffed God is thus referved towards men in
this matter, hiding the evejits of fuch times and
feafons in his own h^nd and pawer > and therein
I 3 you

y O L. you may have fbme account of thp reafons pf wh^t
^• is afiferted in this point.

As to the explication of it, two things are to be
fpoken to; namely, I. what thefe times and feafons
are -, and II. what the hiding of them in God's
hand and power is, or the putting them there, as
it is here exprefled. As to the former,

I. T H E times and feafons which he doth fb
hide, we may fay concerning them that he doth
conceal, firil t\it final and concluding feafon of
Cime, the period and upfhot of time ; and then,
of each man's own particular time. He hides

1. The period of all time from men. We
know not when the feafon fhall be, that fhall Ihut
lip time. It is a thing determined, that there
ihall be fuch a feafon, beyond which time Ihall
be no more. As that great Angel is brought in
-fwearing by him that liveth for ever and ever,
that there jhoidd he time no longer ^, But we are
elfe where told, that of that day knoweth no man^
no^ not the fin (as man we mufl underftand it)
hut the Father ^ And,

2. The period of our own times alfo he hides,,
and keeps in referve \ as a thing put in his own
power, and not into ours. No man hath power,
ever the fpirit^ to retain the fpirit^ nor hath he.
power in death -, and there is no difcharge in that
war ^ The meafure of our own days he hath
not put in our own power. If any would hold
the fpirit in that day, or detain the foul in the
body in which they live, they cannot do it. No.

man
\ Rev. X. 6. *» Matth, xxiv. 36. • Ecclef vii i. S.

( '35 )

man hath power over the fpirit, to retain the fpi- S e r m
rit ; he muft refign it when God commands it ^^•
away i and that time is a thing he hath kept in
his own power. You have that expielTion of
Ifaac remarkable to this purpofe ; I am oldy and
know not the day of my death ^. Though he was
grown a very old man, and very near to death,
yet he could not know the time : though it were
fo very near that he might be fure it could not
be very far off, yet he profeiTeth ignorance con-
cerning the time ftill. My times are in t}:>y hand *",
faith David. And into his hands he commits his
fpirit, as you have it in the fifth verfe of the
fame pfalm. That life which he knew he cou'd
not command, he very willingly commits •, he is
well pleafed that the meafuring of it lliould be
in the hands wherein it was. As if he had faid,
I defire not to have it in mine own hand j I com-
mit my fpirit into thy hand \ let it lodge here in
this tabernacle as long as thou wilt, and let it go
forth when thou wilt ; this power is better lodg-
ed in thy hands than mine. Moreover,

There are contained, within this compafs of
time in general, or of our own time, the feafons
of good or evil unto the Church in general, and
the efpecial members of it in particular ; which
are for the moil part unknown, and refervcd in
the hand and power of God.

The good feafons feem to be more cfpecially
referred to here •, for it was a certain good to th-j
Church of Go D that the Apoftles were inqui-

I 4 fitive

* Gen. XXVI I. 2. ! Pfal. xxxi. 15.

( ^36)

fitivc about. It is not for you to know the times.
God hath his fet time, an appointed time,where-
in to favour Sion, that may feem inilant and at
hand now and then •, as they fpeak in the 102^
pfahn (we may well fuppofe as they would have
it) ^he time to favour Sion^ yea the fet time is
come ^. Methinks it Ihould be come ; why fliould
not the full time be accomplilh'd ? If one may
make an eflimate from the afFedions of the
well-wifliers of Sion, it Ihould be come, ^hy
fervants take pleafure in her Jlones^ and favour
■the duft thereof. But this could not be perempto-
rily faid ; he had dated the time of it with him-
fclf i the appointment of it was a matter in his
own hand and power. And by confequence

The ill times, the more affli6l:ive times of the
people of God are hid, and put in his own
hand and power too. For fuppofing that a good
feafon be determined by him, a calm, and more
ferene, or halcyon feafon, it muft be by confe-
quence in his hand and power too to meafure
all the intervals : how long the intervening ill
feafons (hall laft, how long it Ihall be that his
people fhall feed upon the bread of afflidion, and
have their own tears for drink, and have men
riding over their heads, and they be themfelves
even as the flreet to them that pafs over. AH
that time muft come under the fame menfuration,
the menfuration of the fame hand. So that to
determine when the Church of God fhall enjoy
better Says, and how long worfe times fhall kft,

this

( ni )

this they were to account and reckon upon that he S e R at.
had put it into his own hand and power. It is that ^-^•
which we have an interdict upon us to know.
*' It concerns not you to know, trouble not your-
'' felves to inquire, the matter is in good hands.'*
But then we are to confider too,

II. What its being in the power of God
and being put there doth fignify ; which Jafr we
are to confider chiefly as leading to the other. The
force and emphafis of l\\t expreflion, feems to fet
forth more, than that it fhould barely import
they are in his power ; the phrafe fignifieth
withal a pofitive ad that is put forth in reference
to their being fo ; that is, an'a6l of the divine
will which hath determined with itfeJf that it
will have the matter fo, that fuch times and fea-
fons (hall remain in his own hand and power.
As for thofe expreflions in Scripture (hand and
power) they explain one another. The hand of
God is nothing €[{t^ but his power ; his adive
power by which he ruleth the world, and changeth
times and feafons, as to him feemeth good.
But if you inquire for a more diflind explication
of this rnatter, how this power and hand of God
exerts \x.{t\^^ in reference to fuch times and fea-
fons? Why, it doth fo,

1. In, reference to the exiftence of them-

2. To the difcovery of them.
I. In reference to their cxiftence : his power

doth effed:, and bring it to pafs, that there ihould
be fuch times and feafons, as he hath dated and
determined with himfdf. And fo more parti-

cularj/

( »38 )

VOL. cularly his power orders, or effects fuch thiflgs
II« as thefe, in reference to the exiftence of the times
and feafons. As

(i.) The commencement of them : that is,
when fuch a Hate of things, good or evil, fhall
take its beginning ; when fuch a cloud fhall firft
begin to arife and fpread itfelf over the horizon ;
when it Ihall fcatter and be difperfed, and a
bright and chearful light fpring up ; the day
fpring from on high to vifit the defolate. This
his hand or power hath determined. And then,
(2.) How long fuch or fuch a flate of things
fhall continue. The duration of it, its bounds
and limits, are the work of his hand and power.
So long my people fhall be afflided ; as he did
determine concerning the people of Ifrael, from
the time that he fpake to Abraham about that
matter, namely, 430 years ; and then enfued
that blefTed peaceful calm, and the glorious and
wonderful works of providence, which did make
•way for that and introduce it, whereof the
hiftory afterwards gives an account. And
again,

(3.) His own hand or power exadlly mea-
fures all the degrees of good and evil, that fhall
be within fuch a compafs of time ; fo as that
there fhall be nothing, more or lefs, than what
his power orders. For we are not to take times
• and feafoi\s here abflradbedly y but fo as to take
in the events of fuch times and feafons : All
thofe events which fuch times and feafons go
pregnant with. All the births of thofe times,

of

( 139 )

pf what kind foever they be; his power orders Se R Mk
every one fo to come forth, even as it doth IX.
jcome forth. He works all things according to
the coimfel of his own will '*. And,

(4.) That hand or power doth order all the
occafions and methods by which fuch and fuch
feafons, with all that they are laden .and burd:^n-
ed with, Ihall be brought about. Nothing comes
to pafs but as that hand or power doth dired and
order : not only the effeds, the things that arc
produced ; but all their caufes, or whatfoever is
productive of them. And we may add,

(5.) That the hand or power of God doth
alfo order all the confequences and dependencies,
of any fuch times and feafons. For there is Hill
a concatenation in providences ; and nothing falls
put in the world but fomewhat qKq depends upon
it : this and that is done which is preparatory,
and leads the way to fomething qKc that is to be
done, till the end and the folding up of all things ;
till that feafon come, when it is determined, that
time fhall be no more. But,

2. This hand or power of the Father hath its
exercife not only in reference to the exiftence,
but alfo to the difcovery and notification of thofe
times and feafons which he hath referved in his
own power. That is, either to make them
known before-hand or not, as he pleafeth ; or
elfe to make them known more or lefs clearly as
he pleafeth, with greater or lefs degrees of ob-
fcurity or perfpicuity, according as feems to him

good.
} Dan. IV. 35.

( HO )

good. This is that he hath in his own hand at^d
power, either to reveal or not to reveal them,
what feafons fhall be as feemeth him good ; or if
he let any light break out before-hand into the
heads or hearts of thofe that are in covenant with
him, then to let out fo much and no more as
feen>eth him good.

And this may fuffice for the exph'cation of
the firft point. And would you now have fome
reafon of it, why he doth thus put future times
and feafons in his own power, and keep them
there ; why it is always his will and pleafure,
while fuch things remain hid and referved, that
it Ihould jbe fo ? the reafons will partly refped;
him, partly ourfelves.

I. Respecting him there is great reafon ^ar
it on his part -, that is, this twofold reafon.

1. It is his right.

2. It is his glory.

I. I-r is his right to-have futurity thus in his
own hand and power, it belongs to him as he is
ruler of the world, the great difpofer and or-
derer of all things. For is it not inconfiflent
with fovereignty, to be accountable for every
thing one means to do ? Should there be no area-
va imperii^ nothing kept hid and fecret ? It can-
not ftand with the abfolutenefs, at leafl:, of his
dominion, and that power which rightfully be-
longs to him over the whole creation, that there
fhould be nothing determined or done, but there
mull be previous ngtice of it given to his crea.

tures.

( 141 )

tur'es. He gives no account of any of his mat- S e r iv^i
ters unto any. And then IX.

2. It is his glory, and his honour : it is the
peculiar honour of his Godhead, to have the
profpe6b of all his works in view, even from
the beginning to the end. A glory that he can-
not fhare nor communicate. It is the glory of
God to conceal a thing, to hide things, to have
his way in the dark, fo as that his footfteps fhall
not be known ; and fo to fleer the courfe, and
manage the whole adminiftration of his govern-
ment, that none Ihall be able to trace him, or
know what he will do next ; neither make any
certain colledlion from what is done, what fhall
be done. As the wife man fays, He hatb made
every thing beautiful in its time^ (hath ordered all
things in the aptefl and fitteft feafons for the
fame,) alfo he hath fet the world in their hearty
fo that no man can find the work that God
maketh from the beginning to the end'\ He hath
fet the world in their heart, fo as that the very
world itfelf, that is, the flage on which are adled
fo many fuccelTive parts, doth become a blind to
them, that they cannot fee his way ^ nor from
the beginning or former things conjedlure, or
make any colledlion what will enfue. As, you
know, the eye that fees all things, .fees not itfelf.
He hath fet the world in their heart, the feat of
prudence, underftanding, wifdom and know-
kdge s but the obje6i is fo clofe to the faculty
that it cannot fee. They cannot fee what is done

in
* Ecclef III. u.

( 142 )

ir d L. in the world fo near them, fo as to be able td
II. difcern and rflake inferences from any former
things, to any future things yet to be done, at
leaftwife as to the timeing of them^ which our
text referreth chiefly to. " Such a thing was done
*' fuch a time, therefore fuch a thing will be
*' done fuch a time."

This then is his peculiar and (ingular glory^
that he can outdo apprehenfion ; and counter-
t\Pork the conjecftures and guefles even ojall men.
Sometimes fuch a flate of things according to all
vifible human appearances feems inftant -, it
may be nothing but gloominefs, darknefs and
hbrrouf is to be look'd for at fuch a time, ac-
cording to all the prognofticks we can have ;
and lo! by a quick turn of providence^ moll: un-
expededly a bright lightfome feafon is brought
forth in view. Sometimes, on the other hand,
external appearances are fair and pleafing ; men
are ready to cry nothing but peace^ peace ; and
then a fudden cloud arifeth, and fpreads itfelf
over all, out of which nothing but ftorms and
tempefts enfue. And fo doth the providence of
Gob, as was aptly exprefled by the poet, feem to
iport with men ; ludere in humdnis rebus, God
doth, as it were, glory over men in this kind, by
giving them to fee, how by letting fuch ap-
pearances come into view he can raife fears and
fcatter them ; or excite fuch and fuch probabili-
ties to make perfons full of hopes, and prefently
dafh them, that men may know the Lord omni-
potent reigneth. There is no fearching his un-

derftanding ;

( H3 )

derftanding; he is not capable of being pre-SERr/!#
fcribed unto. None can diredt the fpirit of the ^ ^^
Lord ; it runs the moft unthought-of ways in its
difpofal and management of things. This then
is reafon enough as to G o d ; it is his right to
have the difpofal of times and feafons j and then
it is his glory wherein his excellency doth fhine
and difcover itfelf, and (hews how far he tranfcends
all the thoughts and apprehenfions of men ; how
far his thoughts are above our thoughts, and his
ways above our ways. And

II. There is reafon too, in reference to his
people, why it fhould be fo -, that is, it is their
great advantage that thus it fhould be. As

1. That they may not be diverted from their
proper work and bufinefs, the work they have
to do from day to day, and from hour to hour ;
which certainly they would be, if they had the
range of all future times open to them. They
would be taken off from minding their prefent
bufinefs ; and fpend their time in continual profit-
lefs ranges, to and fro, in the futurities that fliould
lie open, and prefent a vafl profpecl to them.
And again,

2. That they may not be difquieted ; for
certainly it would be a very great difquietment
to the mind of a good man, if he did know all
things that fhould fall out in the compafs of
time, even his own time. But I haflen to the
other thing, and therefore inlarge not further
her^.

I Secondly,

( H4)

VOL., Secomdly, The fecond point was this •, we
"• are not concerned, and therefore fhould not be
lolHcitous to inquire, or know much of thefe re-
ferved times and feafons, which he hath fo put
and hid in his own hand and power : // is not for
you to know the times^ &c. And here we may
reckon it is not for us,

L As being none of our right, it belongs not
unto us ; we can claim no fuch thing. And,

II. A s being no way for our advantage. It
can profit us nothing. What fhould we get by
it ? It is therefore not for us. God hath fo
difpofed the ftate of things, and the way of his
difpenfation towards us men, over whom he is
governour, as not to pleafe and gratify our hu-
mour ; but to do, in reference to his own, what
may make for their real advantage. But what
Ihall we be the better for knowing what God
will do, what times or feafons fhall come, either
of good or evil ? I add further,

III. It would be our great difadvantage, and a
prejudice to us. For,

I. It would multiply our troubles. For
do not we know how apt we are to forecaft
troubles to our felves .'* When we are not furc
they will come, yet our minds will not be with-
held from a mod tormenting anticipation of evil,
and poflible troubles ; (we do not know they are
certainly future, but we apprehend them poflible)
and fo that which God would have us fuffer but
once, we fuffer a thouCind times. We ought
to admire here die divine wifdom and mercy in

conjunction.

( H5 )

conjunfbion, upon this occafion ; that he doth S
not let us have any more knowledge than what
will fuit with our power in fuch things. What a
dreadful concurrence would it be in us between
infinite knowledge and finite power I could we
know all things, and yet do but this or that j
if a man fliould have the knowledge of fuch
and fuch things to come, but no power to pre-
vent it (as alas! what can our impotency do?)
how dreadful, I fay, would this be ?

The RE is a great deal of compaffion in this :
that fince it belongs to our flate as creatures to
be able to do but little, to be meer dependencies,
impotent things, that therefore we fhould not
have afore-knowledge of what it would be afflic-
tive to us to foreknow. We are therefore put
under a reflridlion that comes fo clofe to us, as
to ftand betwixt us and to-morrow. Take no
thought for the morrow ; fufficient for the day is
the evil thereof^. We are not to range with af-
flidting thoughts fo far as to the next day. Thou
wilt have enough in this day to troable thee
with, never let thy folicitude be converfant about
the acceffions of time. We foolifii creatures
fhould fetch the troubles of all our days into
every day, if we could foreknow what is to
come. Take then no thought for to-morrow !
it is enough for you that you have one to think
of you, and care for you. And it will make
moft for your advantage to be look'd upon by
him every day j who will make your ftrengrh to
Vol. II. K be

^ Matth. VI. 54-

( h6)

be fufficient for each day when it comes. And
then,

2. As it would be a prejudice to us in the
multiplication of affli6lions,-fo in the diminution
of mercies. For there is a great accent of plea-
fure and dehghtfulnefs certainly added to them
by the furprifingnefs of them, when they come
mofb unexpectedly. How grateful is a bright,
warm, refrefliing fun, fhining all on a fudden
out of a thick difmal cloud ! Memorable things
have been done for the church of God. that
they looked not for : fuch things as eye had not
feen, nor ear heard, neither had it entered into
their hearts to conceive, or which they could form
no conception of before-hand. " Who would
" have looked (faid they) for fuch a day as this
" is.?" How fweet is a mercy that comes un-
known, unlook'd-for ! When the Lord turned a-
gain the captivity of Zion^ we were like them that
'dreamed, ^hen w as our mouth filled with laughter^
and our tongue with ftnging ^ Go d fo provides
in this matter, that nothing of the gufb and
fweetnefs of mercy fhall be loft to his people;
they Ihall have it with the beft and higheft fet«
off, or advantage. Now,

To make fome brief ufe of all that we have
obferved, taken together ; we may learn hence,
I. That there is an aptnefs in the fpirits of
men, even of good men, to be very inquifitively
prying into futurity, beyond what God hath
thought fit to reveal and put out of his own

hand
* Pfal, cxxvi. I.

( H7)

hand and power, as to the difcovery thereof. S e r M.
Lord wilt thou (lay his difciples) at this time re- 1^-
ftore the kingdom to Ifrael? wilt thou do it now ? ^*^^
It would not, it feems, fatisfy them or fcrve their
turn, to have ibme underRanding, fuch as they
might colled from the Prophets, whom they had
in their hands, that God had a kind thought
towards IfraeJ, had not utterly cafl: off his peo-
ple : they cannot be content to know only ^o
much ; but, Lord ! fhall it be now ? Wilt thou
now reitore the kingdom to Ifrael ?

That difpofition of fpirit, fince it is fo na*
tural, ought to be watched and repreffed"; and as
we find any hankering in our own fpirits this way,
we fhould fee to it that they meet with their *

feafonabie, and due rebukes, even from our own
animadverfions. We are, when a fuftering time
is upon us, very impatiently fet upon it to know
when fhall it be over ? If we have any expeda-
tion of a good time, oh ! but when fhall it be?
Thus we would bring God to our pundilio,
and to our very NOW", Upon flich niceties
would we be with him, fo apt are we to dodge
with the great Lord of heaven and earth.
** That which I would have, fliall it be now ?

*' or when fhall it be ? This is that I would be rid

it

** or freed of, but when ? How long mull: I bear?
** how long muft I wait?'* This now is un-
dutiful, and ftands not with that creaturely fub^
mifTion, that is belonging and proper to our
ftate : much lefs with the fpirit of a child *, that
tradtablenefs, refigpation, yielding in all things
K 2 to

^ ( 148 )

to the Father's pleasure and wiBom, which is
mod agreeable to that relation. And again,

II. We may learn hence, that times or feafons,
v/hether they be good or evil to a people, fall
not out to them cafually, or by chance ; but they
remain in the hand and power of God. We
are too apt to let our fpirits work many times as
if we thought fuch and fuch things came to pafs
by cafualty. For if any ill ilate of things comes
upon us, how apt are we to aggravate the evil
of it to ourfelves, faying ; " Had it not been
" for fuch a thing, this had not come ; this
*' might have been kept off. If it had not been
*' for the mifcarriage of this inftrument, our cafe
'' had not been fo bad. If it were not for this
*' or that unhappy accident, all had been well
*' enough." Alas ! we forget, thefe things arc
in his hand and power that overrules and orders
all, that it is not blind chance that regulates the
world, but the counlel and wifdom of God,
that runs thro* the compafs of all events, and
hath the condud of all things.

III. We may alfo learn, that men have it not in
their hand and power to order times and feafons of
good and evil, to God's people, as they pleafe.
We may fometimes feem to have that apprehenfion
ourfelves ; and if we have not, fome may have an
apprehenfion, that it is in their hand and power
to difpofe and meafure out good and evil, to the
children of God, as they will. No, God hath
not let the reins go yet, he hath the times and
feafons in his own power. Say they fometimes,

u We

( H9 )

** We will purfue, we will overtakr, and we will S e r m,
*' divide the fpoil, we fhall have our will over ^^•
'* them," when God hath not faid fo ; and his
will and work fhall (land againfl: and above theirs.
And take we heed of our attributing too much
to creatures, that what men have a mind to,
fhall be ; or what they have no mind to, fliall
not be. There is a God in heaven that changeth
the times and feafons, as he feeth good. And,
for the fhutting up of all, let us in reference to
this matter, and upon what hath been fpoken to
you, take in the clofe thefe few counfels.

I. Let us labour to truft in him, who hath
all the times and feafons which concern us, and
his people, and the world, in his own hand and
power. Have we not reafon enough to do fo,
and encouragement enough ? And fo, tho' we
be blind and cannot fee the produd of to-mor-
row ; know not what a day will bring forth ;
we fliall have him to be eyes to us. He will be
eyes to the blind, if they will but truft him. As
when a blind perfon is led by another, he ufeth
that perfon*s eyes, who leads him. Let him
lead us on from day to day, time to time, fea-
fon to feafon. We cannot fee with our own eyes,
but is it not better for us that we have better
eyes to fee with ? For we have one to fee for us,
who feeth infinitely better than we. We know
not the product of the next day, or week -, but
is it not enough that he knoweth the event of
all future times, and that he orders all things
with exaft judgement. He is a rock^ his -zvork
K 3 i^

( 150 ) .

V O \^,'is perfe5i^ all his ways are judgement'^ ^ or reafon;
n. the mod exquifite reafon, that is, the refult of
deliberation, and the moO: conco6ted thoughts.
Deliberation, it is true, can have no place with
him, who is the moft abfolutely perfed being ;
but that which is equivalent is intended to be
fignified, by the applying it to him. He fees
with one view ali the connexions of things 5
and fo is able to outdo them who reafon but by
degrees, and by recolieding of things after
things, fo as to make a judgement at lad. Our
God /J ^ God of judgement^ hlejfed are all they
that wait for him ". To every thing there is
time and judgement. He doth particularly (late
the time and feafon, and applieth to every thing ^
its proper time v^hen it is moil fit it fhould fall
out; and then it will fo do to the beft purpofe.
Truft in him, I fay, who hath all future times
and feafons in his own hand and power^ The Fa-
ther hath put them all in his own hand and power.
Father ! that is an cxpreffion of love, tendernefs,
compaiTion, and care. Is he not fit to be trufted
then ?

2. Submit to him, who hath all things and
feafons in his power ; refign, I fay, and yield
the matter to him. Subdue an unquiet, turbu-
lent heart ; beat down all wayward and perverfe
reafonings. Father is a name of authority, as
well as love. The Father hath put all things in
his hand and power ; he who is the head of the
family, that great family, which is made up of

heaven
■■ Deut, XXXII. 4. ■ Ifai. XXX. 18.

( I50

heaven and earth. And are you children of that Serm,
family, and will you not allow that he orders the ^^•
timeing of things as to him feemcth meet ?

3. Since you cannot know his times and
fealbns, pray labour to know your own. Since
you cannot know the times and fealbns which he
hath put in his own hand and power, know tliofe
that he hath appointed to you. Though he hath
hid from you thofe feafons of future events, in
the contingencies of the world, yet lie hath not
hid from you the duty of all feafons and events.
This is our time. Tour time is alway ready ^ faith
Chri{l<>; that is, the prefent time is ours, that
he hath put as a prize into our hands •, the pre-
fent time for prefent work, if we have wifdom
'and hearts to make ufe of it.

It is a dreadful thing not to know our own
time. For man (fays the preacher) alfo knowetb
not his time p. That was the miferable ftate of
Jerufalem ; they knew not the time of their vi-
litation. For our Saviour beholds the city, and
wept over it, confidering what was coming upon
it. Enemies fhould begirt it round about, fuch
and fuch ruins Ihould befall It, and all bccaufe they
did not know in their day the things that did
belong to their peace ; but now they were hid
from their eyes '^. Thou hadft a good time, as
if he had faid, if thou wouldft have known it.
We are barred up as to future time ; but we are
bid to know the prefent time, and what God
K 4 calls

^ John VII. 6. P Ecclcfix. 12. •* Luke xix.

41, 42-

( 152 ) ■
VOL. calls for at our hands therein. We may know
II- when it is a time to mourn, and when to rejoice -,
when to weep, and when to be merry and
pleafant.

H E points out to us our more extraordinary
praying feafons, if we would but obferve the finger
of providence, and take notice of his indications.
It is a lamentable cafe, when we cannot under-
fland the time of fuch a thing ; when we cannot
know this is a time for fuch work, and this for
fuch work. The prefent time points out fuch
and fuch work that we Ihould be intent upon;
We cannot indeed know thefe referved times
and feafons ; kt us then know the times, that
are left open to our view. As now this prefent
time is come, but do we know what ought to be
the work of this time ? God hath ordered for
us this time, this feafon to be waiting for him,
humbling ourfelves before him. The feafon tells
us what the working of our fouls fhould be now
at this time ; what there fhould be of humilia-
tion ; what of flriving and wreflling with God ;
v/hat endeavours to take hold of him, that we
may yet keep him with us, while we have him.
It is an happy thing to be able to know a pray-
ing day, when it comes -, to know it fo as to an-
fwer it by a fuitable frame and temper of fpirit.

So alfo you are expecting fhortly another good
time, a feafon of drawing nigh unto God, and
to converfe with him and with your great Re-
deemer, even at his own table. If G o d do
order for you that feafon, that will tell you what

difpofition

(153)

difporitiondffpirlt there muftbe ; and you ought Se R M.
to be forecafting, that you may have a temper IX,
and difpofitlon of fpirir, fui table to Rich a feafon,
and the work of it. If you have the feafon, it
wilj then prove a blefTed feafon ; and if you
fhould be deprived of it, yet ^11 thefe fwect gra-
cious workings of fpirit will not be lofl, they
will be a rich advantage to you even in reference
to a future holy courfe. Oh then if you cannot
know G o D 's time, labour to know your own !
the prefent time for prefent work, that he feems
to call you to. And then I add in the

4. An d laft place, fince you cannot look
far into future time, look more into eternity,
over and beyond all time. For it is only future
time that God hath fhut up from you, while
he leaves eternity open to you.. He would have
you look over time into a vaft and boundlefs
eternity. Look then not to the things that are
feen and temporal, (things meafured by time)
but to the things unfeen and eternal ! And doing
fo, this will be your great advantage and gain ;
you will find that though the outward man fhould
perilh (as there v/ill come a crafh upon all our
earthly tabernacles, and down they muft) the in-
ward man will be renewed day by day. If then,
the outward man will perilli, ht it perifh ; if it
will go down, let it go 5 there is fomewhat we
fhall gain by that lofs. In the mean while we
fhall in our fouls be renewing fbrength day by day,
if we keep our eye open to eternity •, to that un-
feen ftate of things within the vail, whither he

hath

( 154)

VOL. hath led the way, who is our great forerunner to
11. the glory that is to be revealed ; with which
glory the fufFerings of the prefent time, this
NOW, are not to be compared ; not to be named
in the fame day, with that felicity which accrues
to us hereafter. In a word, what we now fuffer,
within the compafs of time, cannot bear any pa-
rallel with that glory and blefTednefs, which is to
come after time is done. Let us therefore in the
mean while ferioufly mind thefe things.

S E R M.

/

( '55 )

^ S E R M O N X.

Preached at Haberdaflier's Hall,
February 27, 1675.

2 COR. IV. 8. beginning of the verfe.

We are troubled on every Jide^ yet not
dijtrejfed.

TT Shall detain you very JIttle about the
I context. In the foregoing verfe the ApoftJe
i. fpeaks of a certain treafure which was com-
mitted to earthen veflels, with this defign, that
the excellency of the power might be of God ;
that is, might appear to be of God, and not of
men. What this treafure was you may colledt
from the 6th verfe. God luho commanded the
light to Jhine out of darknefs^ hath fljined in our
hearts^ to give the light of the knowledge of the
glory of God, in the face of Jefus Chrijl. Now
this treafure^ faith he, we have in earthen veffels ;
that is, the light of the knowledge of the glory
of God, fhining in the face of Jefus Chrift ;
conveyed in and through a Mediator, and dif-
covered in the Gofpel. It is a treafure of light
whereof he fpeaks, a treafure of glorious light.
And this is that, which he faid was put into
earthen veffels ; intruded to the aiinifterialdifpo-
fttion of very mean, and very weak and fragile

inftru-

( 156 )

inflruments. And that upon this account, that
all might fee that the excellency of the power
was of God, and not of them ; that there was
fomewhat more than human in the matter, that
fuch effedls, as he had fpoken of in the clofe of
the foregoing chapter, fhould follow that dif-
penfation they were intruded with. Where alfo
it is by the way intimated, that this fame trea-
fure is not a treafure of mere light ; feeble, in-
effe6lual notions, that were apt only to reach the
mind of a man, and flay there as the matter of
contemplation only : but it is a certain vital,
.vigorous light whereof he fpeaks, a light that
carries power, efficacy, and a transforming in-
fluence along with it. The light of that glory
which being beheld changeth fouls into the fame
likenefs, from glory to glory. This light we
have, this treafure of glorious light, in earthen
vefTels -, that fo the excellency of that power,
which accompanieth this light, may appear to be
of God and not of men : that all who obferve
it may be convinced, and conftrained to confefs
fomething divine in it, when fuch things are dit
covered and held forth to men, as work at the
rate, which the Gofpel difpenfation was defigned
to do, and did aftually do.

And then in the words that we are to fpcak
unto, and thofe that follow, he giveth a proof
and demonflration of the excellency of the power^
that did accompany and go with the Gofpel light
wherever it reached its end, and did the work
to which it was defigned ; and to which it was

alfo

alfo in its own nature adapted, and made fuit-Sc rm,
able. Let this be a proof to you (as if he had
faid) that there is a certain excellency of power
accompanying that light, which we are appoint-
ed to convey to the world ; namely that we, who
are thus intruded, though we are but a company
of earthen velTels, are not for all that prefently
knocked afunder by being on every fide flruck
at, and dafhed againft. We are indeed troubled
on every Jide^ yet not dijlrejfed ; we are perplexed^
but not in defpair -, perfecuted^ but not forfaken ;
caft down^ but not deftroyed. Certainly there was
fomewhat more than ordinary in this matter, that
a little light fhould fo preferve veflels of earth,
that they could not be broken. There was an
excellency of power went along with it. And
this is brought for a proof of it, that their fpi-
rits were fuflained and upheld in defiance of fur-
rounding troubles. Our fpirlts are not broken,
we are flill where we were, whatever affaults
are made upon us from without. This is that
which the Apoftle fays here, and is manifeftly
the defign and fcope of the words.

And in thefe and the following words we
have the Apoflle very curioufly criticifing about
the degree of the afflidlions, which he, and o-
thers in his circumiflances were expofed to, or
the extent and limits of them ; that they reached
fo far, to a certain point or degree, but no fur-
ther. And he makes, as you fee, a fourfold
diftindlion between trouble on every fide, and
diftrefs-, perplexity, and defpair ; perfecution,

and

(158)

VOL. and defertlon ; dejedlion, and deflriidion : yield-
II. ing the former as to each of thefe, but denying
the Jatter.

And as to this pafTage which we have chofen
to fpeak unto, Jf^e are troubled on every fide^ yet
not diftrejjed : we are to confider the fubjed, that
is common to this, and all the reft ; and then
what is faid about it by way of affirmation, and
by way of negation.

It is very true, the Apoftle doth more di-
reflly fpeak here of a particular fubjedl ; that is,
of fuch perfons as were intruded with the mini-
ftry and difpenfation of the Gofpel : We have
this treafure in earthen vejfels^ \. "s are troubled on
every fide ^ &c. But yet the fame perfons were
confiderable too in a capacity, that was common
to them with all other Chriftians. And he
Ipeaks in that guife before, of fomething that
muft be underftood as common to Chriftians in
general ; and not appropriated to minifters only :
and that is, the having the Jight to fhine into
their hearts ; that iight of the knowledge of , the
glory of God, in the face of Jefus Chrift. This
was not peculiar unto them alone. It having
fhone firft into the minds and hearts of the
Apoftles; from thence, as its inftruments, this
light was further conveyed, and tranfmitted unto
others. We take [we] therefore in that more
exclufive fenfe, or as it holds forth to us a larger
fubjedt ; namely Chriftians as fuch, who are ib
in fincerity and truth \ and I would obferve to
you.

That

, ( 159 )

That it is very pofiible to be incompafled Serm.
with furrounding troubles, and yet at the fame
time not to be in diftrefs. Or, if we take it
with application to the ftibjed ; fincere Chri-
flians, even then, when they are furrounded with
troubles on every fide, may yet be exempted from
diftrefs : may be troubled on every fide, yet not
diftrefled. And that this may be more diftindly
fpoken to, we are to confider.

First, Of whom this is faid.

Secondly, What it is that is, faid of them.

And
Thirdly, Upon what grounds.

First, We are to confider of whom this is
faid. I have already in general told you, that
we may juftly extend it to all Chriftians that are
fincere ; that is, who are indrely fuch, and who
faithfully perfevere.

I. To thofe, who are intirely fuch, or are
Chriftians throughout : who do not content'
themfelves with this, or that piece of religion j
but have gotten the whole and intire frame of it.
It is very poflible, that the whole of religion
may not, by thefe troubles on every fide, be
ftruck at all at once. But if a man be an intire
Chriftian, by the concurrence of all the integral
parts which belong to fuch acharader, it is like-
ly that he will fome time or other find himfelf
troubled on every fide ; and yet may find himfelf

alfo

2

( i6o )

VOL. alfo exempted from diflrels. The Apoftle tells
M. us, that All that will live godly in Chrift Jefus,
' /kail fufferferfecution^. It was pofTible to be a
fober man, and a pious man (as piety went in
the pagan world) and yet not beperfecuted. But
if a man would be a godly man in Jefus Chrift ;
if he would add Chriftianity, in that ilate of
things, and at that time, to his profeflion of
piety : then as if the Apoflle had faid, let him
look to it, he will be perfecuted ; and then he
had need to look to this alfo, that he be not
diftrefTed.

II. The true Chriftlan of whom we fpeak is
alfo one that faithfully perfeveres. Having been
once an intire Chriftian, by the concurrence of
all that was requifite to make him fo, he con-
tinues to be what once he was. Otherwife, by
laying afide this or that piece of religion, when
that comes to expofe him to danger, the cafe
would be altered. He neither would be expofed
to afflidion, nor fo much need the fupport. If
I,did preach circumcifion, fays the Apoftle, when
the doing of that was fo great a falvo to a man,
why fhould I then fuffer perfecution ? I fhould
then be liable to no trouble, the offence of the
crofs being ceafed ^. It were (as if he had faid)
an eafy matter for me to avoid the llroke, if I
could wave fuch a particular piece of Chriftian
truth, and fuch a part of Chriftian duty j as this
very jundlure of time did challenge my owning

and

•aTim. ui. 12. ^ Gal v. ir.

( i6i )

and afTerting even to the iitmoft hazard. I Serm,
were well enough if I could difpenfe in this mat- X.
ter : but becaule I cannot, the offence of the ^^^
crofs is not hkely to ceafe ; I fhalJ have that in
my way if I v/ere apt to Humble at it.

Secondly, We are next to confider what it
is that is here faid of thefe perfons. Something
is faid affirmatively, to Ihew the extent of the
prefent afflidlion ; and fomething negatively, to
fhew the limitation of it.

I. That which is faid by way of affirmation,
and to fhew how far the prefent affliction did
extend is this ; We are troubled on every fide. It
reached fo far as to give trouble on every fide.
Here we are to confider what Ibrt of trouble that
is, in refped: of the nature of it ; then in relpedt
of the degree of it.

I. In refpedl of the nature of it, it is plain it
was external trouble. The very word there
ufed *, fignifieth dafhing a thing from without.
As the beating and allifion of the waves againft
a rock make no trouble in the rock, no com-
motion there ; but a great deal of noife, clamour
and tumult round about it. That is the fort of
trouble which that word in its primary fignifica-
tion holds forth to us ; and which the circum-
ftances of the text declare to be the fignification
of the thing here meant. And then we have
next to confider.

Vol. II. L 2.

( i62 )

2. The degree of this fame trouble; or what
is intimated concerning it in the expreffion on
every Jide. It is very true indeed we are not
neceflltated, by the literal import of the expref-
fion there ufed *, to read it thus. We may as
well read it, troubled in all things, troubled in all
kinds, or at all times. The univerfal expreffion
is capable of any of thefe additions, whereof
there is none exprefifed in the text. It may there-
fore mean a great variety of thofe external trou-
bles that we are liable to : fuch as we find the
Apoftle making a diftindl enumeration of pretty
frequently ; as in the 2 Cor. xii. 22. and on-
ward, and fo elfewhere. And alfo the expref-
fion may import the continuednefs of fuch trou-
bles running along with us in our courfe. We
are always troubled, furrounded with trouble,
always filled with it. In every city bonds and
afflictions abide mc^ fays St. Paul ^ This is faid
by way of affirmation, to fhew the extent of this
afiii^lion. And then,

II. By way of negation, to Ihew the limita-
tions of this afRidlion, it is faid that it did not
arrive to diftrefs. That is the thing denied of
this fubjed. While trouble on every fide is con-
feffed, the Apoflle, I fay, denies their being ac-
tually diflreffed on this account. And there the
word ufed f , fignifieth fuch a kind of flraitning
as doth infer a difficulty of drawing breath ; that
a man is fo comprefTed that he cannot tell how

to

^jTOfTi- f Ads XX, 23, t 7ivo^^9Ctt.mt*

( i63 )

to breathe : that is the native import of the
word. As if he had faid, We are not reduced
to that extremity, by all the troubles that fur-
round us ; but we can breathe well enough for
all that. Properly there are meant, by this thing
denied, two degrees or fleps of inward trouble.
As

1. That it is trouble that doth not reach
the heart. For that is a diftrefling trouble which
does fo, which cuts and wounds the heart. But
it does not touch there, as is the import of that
expreffion in the xxxii Pfalm, In the floods of
great 'waters they floall not come nigh unto him ^»
That is tlrange that floods of waters fhould not
come nigh unto him, when he is in the midft of
them. No, they do not fo invade his fpirit as
to affe6l that, they do not afllid his heart.
And

2. Here is denied (fuppofmg fuch affli6lions
do reach the heart) that they fo overwhelm as to
conftrain them to acknowledge, that they are
diftreiTed. If the waters fhould fo fiovv in upon
a man's foul that he could not breathe, that were
a diftrefs indeed. But the matter is not fo. Ei-
ther it is a trouble that reacheth not the heart j
or if it doth, it does not opprefs or overwhelm
it. But nov/

Thirdly, We are to inquire concerning the
grounds of this affirmation and negation ; or
L 2 how

^ Pfal. XXXII. d.

( i64)
V O L. how it comes to pafs that fuch are troubled on
11. every fide, and yet not diftrefled.

I. Let us inquire how it comes to pafs, that
true fincere Chriftians are troubled on every fide ;
to keep to the cxpreffion in our tranflation. It
is to be obferved, that befides the permifllve and
difpofing providence of the great Ruler of the
cliurch and the world, who for wife and holy
ends permits, and orders fuch a ftate of things
fometimes -, befides this, I fay, there are thofe
proper inchnations in the perfons immediately
concerned, which diredly reach the cafe. That
is, there is fomewhat in the difpofition or temper
of thofe, who are agents in this matter, or im-
mediately work this furrounding trouble j and
alfo in the patients, by which they are expofed,
or do expofe themfelves to trouble on every
fide.

As to the former, there needs no other ac-
count be given of it, but only the hate, the ma-
lignity of a wicked heart ; that will be as mif-
chievous to any more vifible appearances of God,
and his intereft, as is poffible. Therefore wic-
ked men will create trouble on every fide, be-
caufe they are fo wickedly bent.

But then on the part of the patients, orfuf-
fering Chriftians, why are they fo expofed ? or
why do they expofe themfelves, fince the trouble
that is on every fide, upon the account of reli-
gion, might be avoided ? To this we anfwer,
that as the reafon why others will create this

trouble

( i65 )

trouble is from the corrupt malignity of their Serm'
natures, fo the reafon why thefe do cxpofe them- ^ j^^
felves to fuch trouble is from that new natures
that holy gracious nature, which is put into thcm>
and fuperadded to what they naturally were be-
fore. We are to confider their religion as a
thing, which is vitally united with them ; that
is, as it were, incorporated, and wrought into
them, fo as to make another fort of perfon in
them from what there was before. For what a
difference is there between the religion of one,
who is not thorough^ and in good earned, in
the bufinefs of Chriftianity, and one who is a
Chriftian indeed ! To the former fort religion
is but as a fort of cloke. A man can eafily lay
afide his cloke if he finds it inconvenient, or a
burden to him. It has no living union with him-
felf ; therefore it puts him to no pain or trouble
at all to throw it away, if he finds thereby any
inconvenience. But the religion of one that is
truly and fincerely a Chridian, is a vital thing,
and part of himfelf And though a man can
eafily part with his cloke, yet he cannot fo eafily
part with his fkin. That has a vital union with
himfelf to which the fjpirit of hfe gives an ani-
mating power. And this is the cafe here. One
that is only an overly outfide profeffor hath put
on a cloke of Chriftianity. If he finds that any
prejudice is lik^ to accrue to him upon this ac-
count, it is, I fay, the eafiefl thing in the world
for him to throw off his cloke. But one, who
is a Chriftian indeed, cannot do (o. He cannot

L 3 pare

(166)

part with his rehglon. It is not as a cloke to
him, but it is a piece of himfelf, and therefore
he muft be expofed. What will dire6lly ftrike
at fuch a man as lie is, cannot be helped •, for
he cannot ceafe to be what he is. It is his very
nature : that is, a new nature is put into him,
which he cannot alter, or change and vary as he
will ; and therefore he mud take what comes.
But then again,

II. We are to confider the ground of the
negation; why fuch, though troubled on every
fide, are not diftrefTed. And they are not io^
pardy upon the account of that gracious prefence
that is afforded to them ; and partly becauf^ of
thofe principles which are in them, that necef-
farily carry matter of folace and relief, fo as to
keep chem from diftrcis; notwithfl:anding their
being furrounded with external troubles. There
is, I fay,

I, A GRACIOUS prefence afforded upon pro-
mife. IVben thoupajfeft through the ivaiers^ I will
be with thee \ and through the river s.^ they Jhall
not overflow thee, Wheyi thou walkeft through the
fire^ thou Jhalt not he burnt \ neither JJj all the flame
kindle upon thee J. This is promifed and made
good, more or lefs, in a higher or lower degree,
as to the divine wifdom and goodnefs feems moft
meet. He will never leave nor forfake fuch, whofe
hearts he hath determined to himfelf, and who

adhere
♦ Ifai. xLiii. 2.

( 167 ) ■

adhere and cleave to him. He will notcaft a- Se r m-
way the upright man. Such a one then is not X.
like to be in diftrefs when he hath God To prefent
to him. It is but turning himlcJf to him, and he
hath him at hand. And,

2. In fubordination to the former, the very
native tendency of the principles, which God
has implanted in a holy foul, and which incline
and difpofe it towards him, are its great relief
againil every thing that tends to diflrefs, or works
that way. As for inftance ; faith, which ad-
joins the foul to God, interefls it in his infinite
fulnefs ; when the foul mufl: be far remote from
ft raits or diilrefs. Love too, is another principle
by which the foul comes to have the adual fru-
ition of that fulnefs, according to its meafure ;
and what God doth now fee meet, or fit, and
fuitable for it. There is patience alio, by which
the foul is compofed j and brought into a perfect
mailery and dominion over itfelf, fo far as this
gracious principle obtains. By your patience pof-
fefs ye your fouls ^ You are outed of yourftlves,
if you be not patient ; but if you be patient you
injoy yourfelves. So that let the ftorm be nevCi-
fo great and boifterous without, there will be
peace and calmnefs within. Patience is an ability
to fuffer. It is pafTive fortitude. He that can
fuffer, who is furniHied with this ability, is in
peace and quiet ; is in no diftrefs. He confiders
the cafe thus : " Such and fuch can afflid:, and I
L 4 " can

^ Luke XXI. 19.

( i68 )

can fufFer ; I am therefore in this refpeft on
even terms with all the world. They can in-
deed lay upon me fuch and fuch things, and I
" can bear them through grace that helps me."
If fuch be the temper of aChriftian that he can-
not fuffer, he mud be a flave. Every fuch per-
fon muft be fubje6l to the power of thofe that can
hurt him, or do him an ill turn ; only becaufe he
can fufFer nothing. He cannot fuffer, therefore
he muft ferve j or yield to every one's beck that
hath any power to hurt him. But he that can
fuffer, hJth the maftery over himfelf,and remains
in fel f-poffeffion. The other is outed of him-
feif ; and muft refign his will, his judgement, his
confcience, and every thing to the pleafure of
another. Again, the principle of a good con-
fcience alfo keeps a perfon from diftrefs. When
a man's own heart doth not reproach him, what
can be diftreffing unto him ? As Job faid his
fhould never do fo, though he fuffered, you
know, very hard and grievous things. My heart
jhall not reproach me fo long as I Uve^ till I die I
will not remove my integrity f rem me ^. Where
fuch a difpofition of fpirit remains, there can be
no diftrefs *, no diftrefs can ever fall there. And
now to make fome brief ufe of this fubje(5l, we
learn,

I. H o w happy a good man is when no exter-
nal trouble, though it compafs him on every fide,
is yet able to bring him into diftrefs. Is not this

man
' Job XXVII. 5,6.

( i69 )

man a happy man that can defy the world ? that S e r m.
can {land in the face of ftorms unhurt, untouch- -^•
ed, unfhaken ? The matter defervcs our ferious
thoughts, that there fhould be fuch a privilege as
this communicated unto mortality ; unto a poor
creature dwelling in mortal flefh. It gives us to
fee, that there is fomewhat that greatens the fpiric
of fuch a one to that degree, as to make it too
big for all this world. For what elfe is the rea-
fon, why fuch a one cannot be diftrefTed ? only
becaufe things apt to diftrcfs in their own nature,
and in a fubjecl more liable to it, are not able to
compafs, and intirely comprehend within them-
felves that fpirit, which they would aim to dif-
trefs. The fpirit of a good man, as fuch, is
too big for all this world ; and if it have that
grace in exercife, that is fui table to fuch a cafe, it
is too big for this world intirely to compafs. You
cannot comprefs and flraiten that, which you can-
not grafp. This world cannot grafp fuch a fpi-
rit. It is, I fay, too big to be held within this
narrow fphere. It looks above all fenfible things.
It is of too great a profped to be confined in its
apprehcnfion of things, to time;; it looks into a
vaft and boundlefs eternity. Therefore fuch a
perfon cannot be diftrelTLd in his fpirit. It fur-
mounts the world, and is too great to be flraitened
by all the powers thereof, which can neve^ reach
unto it. Or if it fhould be brought into fome
very great trouble, it looks beyond this prefent
troublous date of things. It looks into eternity,
and fays ; '' If it be not well now, it fhall be.

" Things

( ^70 )
VOL." Things at prefent are not as I could wifh, but

' " after." In fhort you cannot confine the eye of
fuch a one, but it will have a look at fomething
beyond what is prefent and liable to coAimon
view. Therefore there is no way intirely to cut
off relief from the fpirit of a good man ; for
though it be troubled on every fide, it is yet ex-
empt from diftrefs.

II. Hence we fee alfo the vafl difference that
there is between fuch a one, ^nd a wicked carnal
man that knows not God j who is unacquainted
with, and unrelated to him. Such perfons, when
external trouble comes upon them, areprefently
diftreffed, or are very liable to be fo upon every
occafion. They have not the way of efcaping the
preffure thereof, that holy gracious perfons have.
A perfon is not diftreffed fo long as he hath fome
way of efcape or other left. This is intimated
by St. Paiil himfelf, when he fays ; T/pere hath no
temptation taken you^ hut fuch as is common to 7nan:
hut God is faithful^ who will not fuffer you to he
tempted above that ye are able 5 hut will with the
temptation alfo make a way to efcape^ that ye may
he able to hear it ^. It is no flrange thing that an
afflidion or trial fhould be borne, when there is
a way of efcape.

But it maybe faid, Why is there any talk of
bearing what I fhall efcape ? I anfwer, it is
plain that it is not efcaping to fuffer, that is there

meant 5
• I Cor. X, 13.

(171 )

.iieant ; but real hurt or damage by that fuffer- S e R M.
ing, fo as to be not at all the worfc for it, or pre- ^ _ '
judiced by it, at leafl iii our fpiritual concerns.
It is fuch an efcape as that, which our Saviour
means in thefe words : Watch and pray always^
that ye may he counted worthy to efcape the things
that Jhall come to pafs^ and toftand before the Son
of Man '\ Not that they fhould efcape fuffering,
for he had been telling them before what grievous
things they fliould fuffer ^ but that they fhould
receive no hurt from their fufFerings : that is^
upon the whole matter they Ihould have no caufe
to reckon themfelves fufFerers, in as much as no
damage fhould accrue to them from thence.

Now when a man hath a way of efcape, he is
not difbrefled ; his flate, I fay, is not to be
called a real diilrefs. There is at leafi: upward
always a way of efcape. David was fore diftref^
fed in Ziklag, after the Amalekites had invaded,
and burnt it with fire and taken his people cap-
tive ; yet it is faid, that he inc our aged him felf in
his God ^. He looked upward, and had a way
of efcape or deliverance open to him from above.

B'JT it is however faid there, that he was
greatly diftreffed, I anfwer it is very true, and fo
any good man may be in a great degree diflrelTed,
as well as David. Thus the Apoffle Paul fpeak-
ing of the impoffibility of working any fepara-
tion between him and Chrifl, and indmating that
nothing could force him out of i\\Q arms of his
love ; not >even perfecution, or tribulation, nor

famine
* Luke XXI. 36. * I Sam. xxx. 6.

( »72 )

famine nor the fword •, mentions diflrefs alfo, as
the fuppofed lot of good men K But we muft
underftand however only by this, that fomething
may befal a good man which is apt to diftrefs ;
but is not acftually diftreffing, at haft to that de-
gree as to allow no way of efcape. Then indeed
a man would be in real diftrefs, if that were true
of him, which his enemies faid of David ; Many
lYitvt ht which fay of my foul^ there is no help for
blm in God ^, But this is not the cafe ; there is
no ftate in which a good man may be, wherein
there remains no help for him in God.

It was indeed a diftreffing cafe, which you
find Saul was in, when be had caufed Samuel, or
fomewhat that appeared like to him, to be called
up ; who faid unto him, Why hafi thou difquieted
me^ to bring me up ? To whom Saul anfwered, /
am fore difireffedy for the Philifiines make war a-
gainfl me^ and God is departed from me^ and an-
fwereth me no more ^, This was a grievous diftrefs
indeed : there was great trouble from without,
and God was gone. Here then is the vaftly dif-
ferent ftate of a wicked wretch, from that of a
godly man under affli(flion in a time of trouble,
and when diftrefs is on every fide ; God is gone f
God is afar off ! Befides fuch a one has no dif-
pofition to take the way that leads to God. Thus
Elihu fpeaking of fuch diftrefifed wicked men,
fays j By reafon of the multitude of opprefjions they
cry ; they cry out by reafon of the arm of the mighty.
But none faiths Where is God my maker, who

giveth
' Rom. VIII. 55, • Pfalm 111. 2. • I Sam. xxviiiij.

(^73)

givtthfongs in the night ° ? They lie groveling, S e r m.
and groaning, ready to expire away under their X.
burden ; but it never comes into their mind, to
inquire after God, faying, Where is our God ?
This is a thing unthought of, and therefore theirs
is a moft diftreffed flate and condition ; having
no fliift left them, nor knowing what to do. But
there is always this fhift left to a pious fouJ, if
there be nothing elfe, namely to look up. We
know not what to do^ fays Jehoihaphat, hut our
eyes are up to thee p. But when a man hath fimpJy
nothing to do, no profped of relief, then the
cafe is very forlorn •, and this, at length, will be
the cafe of all wicked men. Wc may t2S\\^
guefs, that they have nothing Xdt to do, who
cry to rocks and mountains to fall upgn them.
This fpeaks plain defperatenefs ; and yet this will
be the cafe one day with thofe, who find not out
in due feafon, the way of being exempted from
diftrefs. Then there will be a great deal of
trouble on every fide, when the world will be all
in flames ; and then it mud certainly be diftrefs.
There will be, as our Lord informs us% diftrefs
of nations with perplexity ; the feas and the
waves roaring ; men's hearts failing them for
fear, and for looking after thofe things that are
coming upon the earth : for the powers of the
heavens fliall be fhaken, when we fhall fee the
Son of man coming in a cloud, with power and
great glory •, and when the cry ihall go forth,

" Lo!

• Job XXXV. 9, lo. ^ zChron. xx. 12.

^ Luke XXI. 25, Sec.

( 174 )
V O L. " Lo ! he is come, behold his figti in the
"• ." heavens !'* Confider then how we are con-
cerned to make fure of his favour, and to haften
to get into that ftate ; wherein, though for a
while we may not be exempted from trouble, yet
we fhall from diflrefs : I mean from that diftrefs,
for which there is no remedy, which can admit of
no relief.

I THOUGHT to have propounded fomething
by way of counfel, in order to fuch a courfe as
this. As,

1. Labour to be difengaged from all terrene
things, the things of this world. If there our
life is bound up, if we are troubled there on
every fide, we cannot but be diftrefled. But if
the world be crucified to us, and we to the world,
there can be no diflrefs ; the troubles of it cannot
be diftrefling to us. Dead things cannot feel,
cannot afflidl one another. Let us fay then,
*' The world is dead to me , and I am
*' dead to it ; we are crucified one to another."
The dead can lie quietly one by another, without
giving mutual wounds. And then too,

2. Draw nigh to God, that large and bound lefs
good, in whom all fulnefs is. Of them that fear
him it is faid, their fouls Jhall dwell at eafe ^
The exprefTion in the original, is, their fouls
fhall lodge^ or reft in goodnefs ; for the word there
apdy fignifies the quiet refl of the night. We
muft then draw nigh to God ; and flick clofe to

him
' Pfal.xxv. 13.

i ^75)

him in trud, confidence, love, obedience, fubjec-
tion, and by a continual daily courfe of prayer.
For they who are given much to pray will feel
little of diftrefs, in comparifon of wjiat they are
elfe liable to. The Pfalmift fpeaks of enemies,
who were continually defigning evil to him.
For my love^ fays he, they are mine adverfaries^
but I give myfeJf unto prayer *. If there be any
defign againft me, if my enemies are aiming at
me, I prayer ; for fo the expreflion is in the He-
brew text : that is, I betake myfelf to prayer, my
known and ufual refort, and then I fare well.
Thus, in fo doing, you will find your foul to
dwell at eafe, and reft in the goodnefs of God.
A wicked man, in the midft of his fufficiency
is full of ftraits ; you, in the midft of ftraits
will be in the fountain of all-fufficiency, and
have the all-flowing goodnefs ftreaming on every
fide. And in fuch a courfe you may come to ex-
perience what is here faid by the Apoftle, fo as
no longer to look upon this as a paradox, but as
that which your hearts can witnefs to *, namely,
that though trouble be on every fide, yet, thanks
be to God, we find no diftrefs.

S E R M.

* Pfal. cix. 4,

. ( •76 )

S E R M O N XL

Preached at Haberdafhers-Hall,
March 29, 1677.

J A M E S I. 2.

My Brethren^ count it all joy when ye fall
into divert temptations.

ITa^e it for granted that by temptations
here, we are to underftand afflidlions ; fuch
as are, for trial's fake, laid upon the people
of God. And whereas fuch, namely thofe to
whom the compellation of brethren is agreeable,
are injoined to count fuch affli(flions matter of all
joy ; this plainly implies, that to fuch perfons
they are fo. For they are not furely injoined to
judge otherwife of the matter than it really is,
nor diredted to make a falfe judgement of things.
Therefore the truth I have to infift upon you
may take briefly thus ;

That the afflidtions laid upon Chriflians, for
the fake* of trial, are to a right and fpiritua]
judgement the matter of joy j even of all joy, as
you have it here expreffed.

Now

i ^77) .

Now that this truth may be capable of ufeSERM.
(which is the main thing I defign upon it) it is XI.
neceflfary that I do thefe two things in the gene-
ral ; namely,

First, That I flrate this truth ; and then^
Secondly, Give you the grounds of it.

First, I fhall ftate this truth, or fhew you
how it is to be taken and underfbood. And here
we have two things to open to you ; namely, the
objed of that judgement, which is here direfted
to be made, and then the nature of it. The
opening of thefe two things concerning the judge-
ment we are to make of afflidions, which good
men are exercifed withal, will take up the whole
of the bufinefs that is needful by way of explica-
tion ; fo as that you may have the diftincl itate
of the matter before you.

I. I SHALL confider the objed: of the judge-
ment here to be made; that is, the truth of thfs
proportion, that afflidions laid upon us for the
ialce of trial are matter of joy. And this is the
thing to be judged : as indeed in any proper ad:
of judgement, a propofition is ftill the objed ;
wherein one thing is affirmed, or denied of ano-
ther. And the truth of this propofition is the
thing to be judged; that afflidions, fuch afflic-
tions or temptations as the Apoflle fpeaks of, are
really matter of joy. Therefore it is necelFary
that we open to you this propofition as the

Vol. II. M objcd

( I7M

VOL. objedl: of the judgement here to be made. Par-
II. ticLilarly that we,

1. Consider what is fuppofed here to be
matter of joy •, namely afflidlions, for the fake
of trial. Then,

2. We fliall open to you that which Is affirm-
ed, or fuppofed, concerning temptations ; name-
ly, that they are matter of joy. And then,

3. The manner of the agreement of the one
of thefe, to the other.

I . Let us conQder what it is that is fuppofed
by the Apoftle to be matter of joy 5 namely,
temptations, or affli6tions for trial*s fake. Not
any man's afflidions, but thofe that befal a Chri-
flian ; not any afflidions of a Chriftian neither,
but thofe which are laid upon him for the fake
of trial, as the word * ufed in the text doth
plainly import. For it is one very well known,
and very uleful and neceflary diflindion of af-
fiidlions, that they are either corredlive, even
unto the people of God ; or elfe tentative. This
is not a diflindion of afflidlions confidered in
their natures, but taken from the end thereof;
for in their natures they may be the very fame,
as the afflidions of good men and bad men
may be.

Divers temptations are mentioned : which

implleth not only multitude, as to number j but

' variety, as to kind. There may be the fame

kinds

( 179 )

kinds of them infli6t:ed, for either the one orSsRivf,
other of thofe ends. So that the diftind:ion I ^I.
mention to you is not of their natures, but it is
taken from fomethln^ extrinfecal ; as the end of
any thing is extrinfecal to the thing itfelf Gob
doth fometimes lay on afflidions to try, and
fomednies to corred pr chaftife his people. The
principle of thofe affli6lions, that are for the fake
of correcSlion, is difpleafure and paternal juftice;
which God doth exercife upon his own family,
and among his own children. And they have
been wont, as indeed they ought, fo to under-
ftand the matter. Thus fays the Prophet Micah,
in the name of the people ; / zvill hear the in-
dignation of the 1^0 RT)^ becaufe I have finned a-
gainfi him *. And his anger is fometimes faid to
fmoke, and continue long to do fo ; as feveral
exprelTions in Scripture, that I might turn to,
import. 6ut when the afflidions are to try, the
principle thereof is not difpleafure ; but wifdom?
and fovereign good pleafure. In this cafe, T fay,
they are to be refolved into wife and- holy fo-^.
-vereignty ; not anger, as their principle.

Now it is concerning afflidions fo defigned,
or direded to this end, namely for trial, that
the attribute here in the text muft be underflood \
that is, that they are matter of all joy, and are
to be fo accounted. And becaufe we muft take
the ftate of the fubjed, fo as to underftand the
Apoftle fpeaking not of punitive, but tentative
afflii^lions, as fuch ; therefore we are a httle more
M 2 concerned

* Micah VII. 9.

(i8o)

VOL. concerned to inquire in every cafe, how we may
"• be able to difcern when any afflidlion, or feriea
of affli6lions, are brought upon the people of
God, or upon a particular perfon, for the fake
of trial. For the flrefs of the whole bufinefs lies
upon the right underftanding of this matter, and
is the main thing we have to do in flating of the
truth before us.

In order to it therefore, you mud know that
though thefe two notions of afflidlions, to wit,
corredive and tentative, are very diflind y yet
we are not to fuppofe that they are always to be
feparated. It is very pollible that an afflidion,
or a (late of afflidtion, may come upon a good
man for both thefe ends at once y but it is im-
pofTible that both thefe ends fhould, at any time,
be principal. When both thefe ends do fall in
together, fo that afflidions are fent both to cor-
red, and alfo to try ; yet ftill one of them only
is the principal end, and it is from thence that
the denomination is to be taken. As for inftance 5
that afflidion is to be called tentative, or that
ftate of afflidlion is to bear the name of tempta-
tion or trial, when this appears to be the chief
end, which God defigned and aimed at, in or-
dering fuch a ftate of things to be the lot of his
people, or of this or that perfon. But when the
principal end appears to be their chaftifement, then
they are to be' accounted corredive afflidions ; or
punilhments, and judgements, as thefe exprefTions
are alfo ufed with refpefl: to the people of God.

But

( i8i )

But yet it may be faid, " How fhall M^eS e r m,
" know which end is principal, when an afflic- ^^
" tive condition comes to be the lot of any of
*' God's people?"

This cafe cannot be very diftindlly and par-
ticularly fpoken to now, for that would take up all
oiir time. I fhall only fay this one thing to it at
prefent,which' is very plain and clear ; and I doubt
not fatisfaclory to every one, that ferioufly attends
to it. When the people of God, who are in
a ftate of afflidlion, have been and llill are in a
declenfion, as to matters of religion ; or when
this and that perfon can refled, that they have
been guilty of fome very great enormity, fome
more notable tranfgrelTion, and an afflidlion be-
fals them : why, truly, in this cafe they have
all the reafon in the world to look upon this
affli6lion as punitive ^ that is, as principally de-
figned for corredion. But if the ftate of the
Church of God, when fuch an afflided condition
falls out to be their lot, is fpiritually good ; that
is, if they have been for fome time in a better
condition than ordinary, or under no very ob-
fervable delinquency and decay in their fpiri-
tual ftate ; then the courfe of afflidlions, which
they at fuch a time fall under, is chiefly tenta-
tive j or to be reckoned as fent principally for
the fake of trial.

And truly if we look into the afflictions which

befei the people of Go d in common, at different

ages, you will find, by what you have recorded

in the Old Teftament, concerning the Church in

M 3 thofe

( l82 )

VO L. thofe days (which confided of the Jews for the
11- mofl part) that miferies always befel them, when
they were in a ftate of apofta^y from God, or
fome more notable defedion ; which therefore
conftantly pafTed under the notion of corrections,
or chaftifements and punifhments, upon that
account. But as to what we find recorded of
the fufterings of the Church of God in the New
Teilament (which you know gives us an account
only of a fmall fpace of time) thofe affli6lions
and fufferings befel good men, at a time when
the Church of God was in its befl flate ; and
when there was moft of the vigour, the power
and fpirit of religion, that ever was known.
Therefore we have mofl reafon to look upon the
afflidions, that befel them, as defignedly tenta-
tive ; whereupon it is that you have afflidions
more ufually fpoken of, in the New Tcftament,
under the notion of trials and temptations.
^ So that this is a fliort and fummary account
that I give you of this matter : Afflidions befal
psrfons for corredion, when they are in their
worft ftate -, for trial, when they are in their beft.
And now you have the ftate of the fubjed (as
far as it is neceflary) cleared up to you. But
concerning afflidions it is faid, when it is difcer-
nible that they are principally tentative, that they
are to be accounted matter of all joy. And

2. This is the thing fpoken of this fubjed,
which we are now to fpeak to ; we are to reckon
thefe afflidions joy, all joy. We fhall need to
fay but little here. This joy, if we take in the

term

( i83 )

term [all] with It efpccialiy, includeth thefe two Serm.
things ; to wit complacency, and gloriation : a -^^•
being well pleafed -with thefe afflidions, and alfo
a vifible glorying upon fuch an account. It is
true indeed thefe things are wont to be expref-
fed by two different words *, whereas we have
but one in the text. You have them put together
by our Saviour when he pronounces bleffednefs
on them who fuffer perfecutlon for righteoufnefs
fake •, Rejoice (fays he) and be exceeding glad'^.
There is inwar<l pleafure, an inward fenfe of
pieafure, and a certain kind of triumph, that
appear and fliew forth themfelves in conjunclion.
And when it is faid, that we are to account it
all joy when we fall into fuch temptations, it im-
plies, that we are to comprehend both thefe to-
gether in the fenfe of the expreflion. In which
expreflion we are indeed to underftand joy ob-
jedlively, as is ufual, and fo very obvious that I
need not hint it to you ; not, I fay, the adl,
but the matter of joy, as we before explained it
to you.

3. We have further to confider, concerning^
this propofition, the agreement of the objed,
with the fubjed of it. How comes it to be
truly faid of afflictions that they are matter of
all joy ? How do thefe agree together ^ It is very
plain it is not a natural agreement •, it is no a-
greement arifmg from any affinity that thefe af-
fli6lions have, in their own nature, unto joy.
Nothing more remote than affliction, and joy.^
M 4 Affliaion

* Cvi^i.) Xtf^*, and ' AyLKKiOifm^ ^ Matt. v. lo, 1 1, 12.

( i84 )

V O L. Affli(5lion for the prefent is not joyous, but grie-
II. vous^ Therefore that which connedls them
mud be fomething extrinfecal ; fomewhat which
God puts in the cafe, fo as wholly to alter it
from what it would elfe be in its natural flate.
But this we fhall have occafion to fhew by and
by, when we fpeak to the grounds of it, which
we are to come to prefently.

II. Having confidered the object:, we are
now to confider the nature of this judgement.
The Apoflle bids us fo to account fuch afflidions,
as we have confidered, all joy, as that this may
be a fixed kind of judgement with us; for fo the
word * fignifies. I fliall particularly fay but thele
two things about it.

1. That it muft be a judgerrient fpiritually
inlightened : a judgement that is irradiated by a
divine light fhining upon it, by which the truth
of the thing might bQ difcerned ; which other-
wife would go for a paradox, and that the mod
incredible one that ever was heard of. It muft
be a heavenly divine light, which muft inform
that judgement that Aiall be able to difcern the
truth here afferted, that thcfe trying afflidtions
are matter of joy. And

2. I T muft be a judgement fpiritually adluated
and inlivened, that fo it may become a pradical
judgement. By the former means it comes to be
a clear judgement, when divine light once fhines
in the mind, fo as that the truth of this matter

appears
«^Heb. XII. ij. * ^<yfiov,Th*

( i85)
appears very clear ; by the latter means it comes S £ r m.
to be a pradlical judgement, that is, fuch as is ^^*
impreflive of a proportionable correfpondent
frame of heart, which is that which the Apoftle
chiefly intends here. For it would do perfons
but htde good, to have fuch a notion only ho-
vering in their minds concerning afflidlions, that
they are matter of joy ; this would be but a cold
bufinefs. The word [count] here in the text, is
taken from the word from whence that phrafe *
is taken, which is expreflive of the leading fa-
culty, and power of the foul. But there is no-
thing leading, where nothing follows ; the one
implies the other. It is therefore implied here,
that this mufl be fuch a judgement as commands
what is duly and properly the fubjedl of it, and
what ought to be commanded ; namely, the
heart, and will, and afi^edlions of the foul. It
implies that a perfon willingly bear a temper of
fpirit, proportionable to this judgement •, that
is, maintain a holy chearfulnefs and vigour, and
livelinefs of fpirit, through the whole courfe of
fuch an affli6led (late, as may happen to be his
lot. Such a judgement it is that being inlighten-
ed from above is in fome meafure clear, and
does not fuffer us to be always in the dark,
puzzled and intangled in our thoughts about the
matter. In a word, it is a judgement that be-
ing aduated by a divine power ought to be pradli-
cal, . proportionable and conformable to itfelf;
that fo we may carry ourfelves in a ftate of af-

fiidtion.

( i86 )

VOL. fiii5lIon, as though we judged in this cafe, that
II. it is matter of great joy that we are brought into
fuch a condition as this.

Thus now you have the ftate of the truth in
reference to the things propounded to be opened,
concerning the fubjed fpoken of ; and particu-
larly the nature of the judgement that is to be
made concerning the afflidlions that befal good
men : which, as I have fhewn, mud be fpiritual-
Jy inhghtened, and fo fpiritually inlightened as
to be a pradical principle in the foul.

Secondly, I now proceed to the next gene-
ral head to be fpoken to, after having dated this
truth •, and that is to give you the grounds of it.
What fhould be the ground of this, that to a
true judgement fuch afflidions as thefe are fhould
be Inatter of joy ? I can but jufl: touch at what
requires to be largely infilled upon. In general,
if this be our cafe, that we are Chriftians exer-
cifed with tentative afflidions, we are to count
them all joy, if we would judge rationally and
prudently j both uJ)on God's account, and our
own.

I. O N God's account -, and you have no rea-
fon to think it flrange, that this fhould be al-
ledged as a ground of a Chriftian's rejoicing in
temptations. For God and good men are no
fuch flrangers to one another, but that wherein
his interefl is concerned and advantaged, they
have real matter of joy, both upon the account
of their relation to him, and the determination

of

( i87 )

of their fpirits towards him, and his intereft.
Now his intereft is manifeftly concerned to great
advantage in this cafe ; and by this means it
hath always been promoted, and his glory hath
fhone forth illuftrioufly through the trials that
have befallen his people.

1 F we fpeak of the glory of God, which is
capable of being given to him ; which cannot be
the glory that is eflential to his" being, but his
extrinfecal, or adventitious glory, it may be faid
to He in thefe two things : namely, in the dif-
play thereof, and in the agnition and acknow-
ledgement of his glory upon that difplay. That
is all we can make of glorifying God, and of his
being glorified in the world : that there is a luftre
fhineth forth, or a vifible glorious reprefentation
of him made 5 and then, that this be acknow-
ledged, or taken notice of, and he be confefTed
hereupon to be glorious. Why, both thefe are
concerned, whenever it falls out to be the lot of
his people to be exercifed with tentative afflic-
tions.

I. There Is a moft vifible difplay of his
glory in this cafe ; to wit, the glory of his power,
of his wifdom, of his goodnefs, of his faithful-
nefs and truth, both in fuftaining and delivering
his afflidled ones. There is a fpirit of glory reft-
ing upon them in fuch a time and ftate as that
is. If ye he reproached for the name of Chrifty
happy are ye **•. Men caft upon you reproach,
God puts a glory upon you j for, as St. Peter

exprefles
f I Pet. IV. 14.

( »88 )
VOL. exprefles it, the fpir'tt of glory and of Govt rejletb
11. upon you : it ftays and abides with you, and hath
a fixed fetded refidence upon you. Agreeable
hereunto is the tenor of that prayer of St. Paul
for the CololTians : l^hat ye might he Jirengthened
with all might:, according to his glorious power,
unto all patience^ and long-fuffering^ with joyful-
tiefs ; giving thanks unto the Father -^ who hath
made us meet to he partakers of the inheritance
of the faints in light *". Here is a very great dif-
play of the divine glory in this cafe. And,

2. The agnition or acknowledgement thereof
is wont to enfue, which is the other thing confi-
derable in God's being glorified. Such as feel
fi.ipports from God in their afflidlions, do highly
magnify him in their fpirits \ yea and many times
his glory is acknowledged by afflidling enemies
themfelves. They are made to confefs that they
have to do with fomewhat they cannot mafter, a
fpirit that is too hard for them, even an invin-
cible fpirit. They are made to own and confefs
that greater is he that is in the fufferers, than he
that is in this world.

I HAVE fometimes taken nodce in the hiflories
of former times, concerning the perfecudons
that befel the people of God more than once,
that this exprefiion hath been ufed in thofe cafes,
*' The devil is in them ;'* that is, a more than
an ordinary fpirit. They could not but believe
it was fomewhat more than the fpirit of a man
that fupported them \ but if they called it by any

other

* Colon I. II, 12.

( i89 )

Other, name they mud have reproached them- Se r m.
felves, and acknowledged that they were fighters ^I-
againft God. However they could not but have
a fecret convidion, (and it appears Tome times
they had fo) that it was an almighty fpirit they
were fighting againft, when they were dealing
with the people of God in this kind.

This then is the ground of joy to the patients
themfelves, that though they fuffer, yet God is
glorified. His glory lliineth through all the
clouds and darknefs that involves them, and
wherein they are inwrapt. The Apoftle fpeaks
as if he did not care what became of him, fo that
Chrift might be but magnified by him, living or
dying ^

II. I NOW come to fhew that good men, exer-
cifed with fuch afilidions as the Apoftle fpeaks
of, ought to rejoice in them on their own ac-
count •, not only becaufe of the glory that re-
dounds to God thereby, but alfo becaufe of the
advantage that accrues to themfelves ; which is
twofold, namely reputative, and real.

I. A REPUTATIVE advantage accrues to them
from hence : for it is an honour and dignity put
upon them to be called to fuff'er on this account,
that is, for the fake of trial. As I remember,
an Heathen moralift fays, " A foldier who is one
*' of the number feledted or picked out to go
*' upon fome very hazardous enterprize, if he
*' be one of true fortitude and real valour, he

" will
f Phil. I. 20.

( 190 )

will not fay, Imperator de me male meruit^ fed
bene judicavit. My general difcovers a good
opinion of me, and fo he puts the honour of
*' fuch a fervice upon me." So when God thinks
fit to exercife his people in a way of trial, he
puts an honour upon them, faying; " Come forth,
" now you fhall be my champions, you fhall be
^' the butts and marks againft which all the
*' power and malice of devils and men fhall be
*' dire6ted, and yet I will make you fland." A
poor bruifed reed God is able to make to ftand,
as in another cafe is faid concerning a weak Chri-
ftian. A reed that is bruifed, and hangs its
head, is capable of being made to ftand againft
all the ftorms and rage of earth and hell. " You,
*' as if he had faid, are fome of my inftruments,
" which I will make ufe of to baffle hell and
*' all the powers of darknefs. I will make them,
" even by you confefs themfelves outdone."

Here then is a great reputative advantage, an
honour and dignity put upon good men, to come
forth as God's own champions ; to contend on
his behalf againft every adverfary and power in
a way of affliftion : that fo they may overcome
them by the blood of Jefus and the word of his
teftimony, not loving their lives even to the
death. This is fome of the honour of thefe
faints of G o D. And if it had not been account-
ed fo in former days, we fhould not have had,
among the writings of fome of the Ancients, con-
folations writ purpofely to them who miffed of
martyrdom ; whofe lot it was to be delivered,
J and

( I90

and not to fall as martyrs, in the common day of S e r M,
trial. And then, XI-

2. There is a real advantage accruing from
afflidions or temptations of this nature, bothpre-
fent, and eternal. They that are exercifed with
them get great advantage by them at prefent,
and forefee that they are like to do fo hereafter ;
as is inllanced in one parricular in the words im-
mediately following my text. My brethren count
it all joy when ye fall into divers tempt ationr -,
knowing that the trying of your faith worketh
patience. But let patience have her perfe5i work^
that ye may he perfe5i and intire^ wanting nothing^.
So that at the long run they tend to their con-
fummation and perfedion. But firfl it is faid,
knoiving that the trial of your- faith worketh pa-
tience-^ which carries this indmation along with it,
that this one fingle advantage or gain by the trial
of faith, even the grace of patience, countervails
all evils whatever which fuch trials can bring upon
them.

And certainly it is fo, if it be confidered what
a heaven patience carrieth in it ; namely, that
meeknefs, that fubjedlion to the Father of fpirits,
that complacency in his will, that holy fortitude
and greatnefs of mind, which, I fay, patience
carries in it felf. So that if a man had loft all
that ever he had in the world, and got patience,
he is a great gainer. Such a one is refined, and
purged, and fhines fo much the more glorioufly,
as a ftar in the higher region,* or the upper fir-
mament.
• Jam. I. 2,3,4,

( ^92 )

mament. But this is only a leading thing to the
univerfal gain, which they, who are Ipiritual, have
in other refpeds -, for upon this improvement of
patience the whole inward man partakes of fo
much the more flrength, vigour, fprightlinefs and
a6bivity. Spiritual flrength and foundnefs is
thereby throughout promoted •, io that they have
great reafon to glory with refpe6l to the prefent
gain and advantage, accruing from .their af-
, flidions.

p- And then with refpedl to hereafter, what
matter of joy and glory to think how all will be
compenfated to them in the other world ! The
light afflidions, which are but for a moment,
work out for them a far more exceeding and
eternal v/eight of glory **. If we fufrer with Chrifl:,
we fhall be alfo glorified together j for I reckon^
fays the Apoftle, (this is the computation I make)
that the fufferings of this prefent time are not
•worthy to be compared with the glory that fljall
he revealed"". Thefe are things 'not to be men-
tioned the fame day, one with the other, for
there is no comparifon between them.

Therefore you fee how it is that this fame
joy doth guide it felf, and which way the eye of
the foul is diredted to the exercife of it. Not to
pore upon afflidions alone, but to confider them as
fubfervient to glory. Thus fays the Apoftle, JVe
rejoice in hope of the glory of Gojy, And then
it prefently follows too, JVe rejoice in tribulations
alfo^ i that is, confidered with and in their fub-

ferviency

** 2C0r.1v. 17. " Rom. VIII. 17, 18. ^ Rom. V. 2,6cc.

( 193 )

ferviency to future glory. And this it is that S e r m.
makes them the matter of the higheft joy. XI-

B u T I would fay fomething by way of ufe^
though the time hath almoft overflipt me. Sun-
dry things might be inferred from hence, which
I fhall but name to you.

I. Since this judgement, and the temper
of fpirit agreeable thereto, are peculiar to the
cafe of trials or tentative afflidions, they muft
be neceffarily otherwife where afHi«5lions are vifi-
bly punitive, and principally of a chaftifing na-
ture. As this judgement, namely to count them
all joy, anfwers the one cafe ; fo truly deep hu-
miliation cannot but anfwer the other : even very
deep humiliation, abafing one's felf and lying low,
and owning that the holy, righteous, jealous
God is punifhing them for the evil they have
done. For in this cafe, he is dealing with his
children another way ; he is not arraying them
with glory, but clothing them with fhame, be-
fore all the world. And therefore it is a feafon
for them to be deeply humbled whenever that ap-
pears to be their (iated cafe. Though to fuch
perfons there may be a mixture of pleafure, ari*
fmg from the hope that God will bring fuch a
ftate out of it (out of their fin and fuffering) as
ihall turn into matter of joy afterwards. But
the occafion of joy in fuch a cafe is more occult,
and remote ; and is wrapt up in a great deal
more vlfible matter of forrow, fharrte and humi-
' iiatlon, when it appears that an afPiidcd Itate is

YoL. II. N brought

( 194 )

V Q L. brought upon theni purpofely for punifliment
n. and rebuke. And again j

n. We may infer hence, that mere patience
k not enough for Chriflians under trying afflic-
tions. It is not fufficient to be merely patient 'r
they are to account their condition all joy. There-
fore the Apoftle prays that more patience might
be granted to the Coloffians, in the place men-
tioned before ; that they might fuffer with joy-
fulnefs, and give thanks to him who had made
them meet to be partakers of the inheritance of
the faints in light ^ He writes there to fuch as
were likely to meet with, or to have very little
of any earthly inheritance ; rather to lofe what
shey had, for the fake of Ch rift : and he intimates
that it was not enough for them to be merely
content, or patient undef fuch a lofs, but it was
iuitable to their ftate to be in a high triumph and
exultation of fpirit upon this account ; becaufe
God was thereby making them meet for another
inheritance with the Ikints in light. Thofe Chri-
flians do not quitthemfelves well, nor as becomes
them, who do only not murmur or repine that
they are tried by afflidions: for the thing to be
aimed at, in the midfl of all fuch exercifes, is to-
thank God, and rejoice in the thoughts of what
they are to injoy ; namely, an inheritance with
the faints in their pure, lightfome, peaceful, blifs-
ful regions. " What an inheritance have I above!
** Bleffed be God, though I lofe all I have in

" this
^ Col. I. 19—14,

*^ this woVld, while he is making me meet FoiSerm-
** fuch an inheritance ; and makes it evident he ^^•
^'* hath fuch a defign in hand as this upon me !'

lit We learn too, that to be impatient and
repining upon the account of afflidions, is great-
ly intolerable. To be patient merely, is not
enough ; to be impatient, is fimplicity, folly, and
fin. It is intolerable that we Ihould think we
are ill dealt with, when we are exercifed with
fuch afflidions as are defigned only for the fake
of trial. But I cannot ftay on this head.

IV. We learn, that joy is mod exceedingly \\
connatural to true living religion. There cannot
be a greater demon flration of it than this, that
there can be no (late, externally 'fo bad, that can
make their joy unfeafonable ; or that can make
it an incongruous, or unfittinjg thing for them
to rejoice. To have a difpofition unto fpi ritual
and heavenly joy is a thing very intimate to the
conftitution of a true Chriflian. That mufl need*
be a very flrong, predominant, prevailing prin-
ciple in any thing, which converts and turns that
which is of an oppofite nature into nutriment to
it felf •, fuch is the joy as can even feed upon,
and maintain it felf out of affiidions. Goo's
people can rejoice, not only notwithftanding they
are afflidted, but becaufe they are fo affli(5bed.
The divers temptations they are exercifed with,-
are counted the matter of their joy. And we
may yet further infer hence,

N 2 V. That

( 196 )
VOL.

II. ^ V. That there is fomething very peculiar in
living true Chrillianity. For how odd a found
doth this carry to an unchriftian ear, and how
uncouth a tafte to an unchriftian heart, that af-
fiidtions are to be made, and accounted matter of
joy. But it is paft all doubt that there is a real
truth in the matter. We find that it hath been
fo ; and that this is not a mere notion that hovers
in the air, but is a pradlical thing, and has been
a tried cafe. Do not we read of the Apoftles
rejoicing that they were counted worthy to fuf-
fer flx^me for the name of Chrifl ^ ? This was
not only fo in their account, but was really fo.
So we are told of the believing Hebrews, that
they took joyfully the fpoiling of their goods ".
What f for a man to rejoice to be undone ? A
ftrange paradox that any, who was not ferioufly
a Chriftian, fhould count this matter of joy !
Therefore true Chriftianity hath fomewhat pecu-
liar to it felf belonging to it. It is a very extra-
ordinary thing, which lies without the compafs
and comprehenfion of all, who do not experi-
mentally know it.

B E F o R E I clofe, there are two things I would
fay to you by way of counfel.

I. Labour to fix this judgement in general
upon your minds. Let it not feem to you as an
uncouth incredible thing. It is a moft certain
truth, that affli6lions in fome cafes may mofl
reafonably be matter of joy. It is a fad thing

when
■• Afts V. 41. n Hcb. X. j4.

{}97 )

when we cannot obtain fo much of our felves asS e r m.
to receive this notion, and to believe the truth of XI.
what is here implied. For when we are bid to
count fo, it is impHed that it is really fo \ that
is^ that afflidlions in fuch a cafe, namely, for the
fake of trial, are matter of joy. But our fpirits
boggle at this ; we cannot tell how to receive, or
entertain it. And then,

2. En D E AvouR that it may be your judge-
ment with application to your felves, and your
own (late and cafe. And we mufl here take no-
tice to you of what is in it felf moft obvious, that
when we are direifled to count it all joy when we
fall into divers temptations, we are alfo direded
to do whatever is neceflarily prefuppofed here-
unto. It is never to be imagined or thought^
that one who lives in fin ; who is a fecure, carnal,
earthly-minded creature, and a ftranger to God
and heaven, if any afBididn fhould come upon
him, that he muft off-hand count ic a matter of
joy. No, there is fomething muft intervene.
What then Is it we fhould apply our felves to ?
Why, to endeavour to get into a fafe flate of
foul, and that things may be fo with us God-
ward, that if ever it come to be our cafe to be
afHi£led we may be able to pafs this judgement,
fo clear and fatisfied as to imprefs l\ift heart,
that affli6lions are to be counted all joy, and in
fuch a cafe may a6lualiy our felves rejoice.

I THOUGHT to have infilled on fundry things

here, but Jiav^ not time. Yet I muft obferve,

that to S^^ 0"^ ft^tes clear with refped to G o d,

N 3 and

\

VOL. and to keep and maintain our confciences both
n. clean and quiet, are necefTary to fuch a happy
ftate as to be able to rejoice in adverfity. Then
we fhall fuffer without grudging^ and with re-
joicing for the fake of Chrift. How impoflible
is it ever to rejoice in an afflided condition, till
we have hearts brought under the power of a
felf-denying fpirit ; till we are mortlBed to this
world, and our fplrits loofencd and difingaged.
from every thing terrene ! The man whofe heart
cleaveth to this earth s who is taken with an
ample eflate, an opulent trade, a neat habitation^
all defirable comforts and accommodations : the
man, I fay, who is fo taken up with thefe thing5
that his life is bound up in them, cannot indure
the thought, upon any terms, of fufFering in
thefe kinds ; it is death to him to think of it.
But if a man's fpirrt be once divefted of an earth-
ly frame, and can tell how to digeft the thoughts
of being undone, he may rejoice, and fay ;
*' What am I, that I may not be undone?
" have not many as good as I been undone ?
" who had as good an eftate, lived in as goo4
*^ credit in the world ? Why may not I be poor,
" come into ftraits, be deftitute of friends, and
" expofed to wants as well as others?'' When
a man by familiar converfe with thefe objects
hath reconciled his fpirit to them, fo that he can
digeft thefe things, then he is In a way to rejoice
in fuch a cafe, when it comes to be his, and is
kble to fay, " BlefTed be God that I had an
*•' eilate to facrifice for Chrift I that I had liberty,

'' and

( ^99 )

^' and have ftill a life to facrifice for him, when- Serm.
*' ever he calls for it.*' If we did but thus la- ^^•
hour beforehand to inure our feives to ilich'
thoughts as thefe; if we did but put the cafe
frequently and make the fuppofition familiar to
our feives, *' What, if we were to live in a
" wildernefs? dwell in a cave of the earth?
*' What if we were to go up and down helplefs,
^' living upon providence for daily bread ?'* .
When w£ had, I fay, ufed our feives to think
thus, and made thG matter familiar to our feives,
we might, if it fhould come to be really our
cafe, or G o D fkould put us upon the trial, turn
it into a matter of triumph and great joy.

A N D fo likewife it is highly neceflary to live\ \
much in heaven, and to realize that flate to our
feives ; not to make k: as a ftrange country, but
this ftate rather in which we are. To a man
that is abroad in fome foreign country, which is
full of war, trouble, and blood, it is fome com-
fort to him (if he be certain of a way of return)
to think, '* Well ! I am not to flay here long
^' in this troublefome country.; I know how to
*' get home, to mine own houfe in a peaceful
^' country j I fhall find all quiet there.** How
pleafant a thought I fay is this, efpecially if a
man is fure of a return! In this cafe he may be
fure, and a Chriilian may fay, *' My own coun-
*' try is a quiet country -, there will be nothing
*' but peace, reft, pleafures and delights to the
*' people of G o D. Here indeed I do not intend
^ to abide. I do not exped to ftay long here,
N 4. ''' this

( 20O )

" this is not my country." Oh, to be here as
in a ftrange country, and to look upon that other,
namely heaven, as our own ; will make it poffible
to us not only to defpife, but even to rejoice in
what we meet withal that is troublefome in this
world, bccaufe it is part of our way home. It
is indeed a dirty way, but it is our way notwith-
V flanding to our better country.

I Wo u L D inforce all that has been faid by a
confideration or two, and (b conclude.

1. Think with your felves how pleafant it
is to have fpirits got into this frame and poflure,
that we can really count it matter of joy to fall
into afflidions. Oh think, I fay, how pleafant
it is! For how happy are thofe perfons, who
when they have a profped of great evils before
them, are yet not afraid of them? and certainly
we ihall not be afraid of that, which we have an
actual difpofuion to rejoice in. In fuch a cafe
we fliall be under the prefTure of no very tor-
menting fear. They that hearken to me (faith
Wifdom) Jhall dwell fafel)\ and Jhall he qiiiet
from the fear of evil ^, He that has got to this
pitch, who can count it all joy to fall into divers
temptations, is arrived already to a fafe dwelling;
he hath fo hid himfelf in the divine prefence,
that he is fecure from the fear of evil. No evil
can ever reach him. And confider again,

2. That this is the only way we have to
■make any good or advantage of a matter, that
i;; bad in itfelf and in its own mature. For let

us

• PjTOV. 1. ^^,

( 201 )

US a little recount our felves. I believe there are S £ r m.
few among us, if any, that have not fome pro- XI.
fpe6l, more or lefs, of troublefome days a com-
ing ; a very afflidive condition. Pray what
fhall we do in this cafe, if we will not do thofe
things that tend to bring us into a capacity of
making this judgement our own, in reference to
our own concernments ? What have we elfe to
do ? Would we bufy our thoughts how any fuch
condition fhall be prevented ? Shall that be our
concern ? Shall we try if we can Hop the fun, or
alter the conrfe of the liars ^ Do we think to
change the external pofture of the world ? That
is, alas ! a hopelefs thought, a vain attempt.

But we have a nearer and a poffible thing to
do, namely, to get the temper of our own fpi-
rits altered ; brought off from this world ; pitched
upon another, and a better world. We have
no other courfe to take. Let us then drive the
nail that will go. We have hopes that we may
alter our fpirits if we will imploy our power fo
to do, but we cannot change the times and the
feafons. That is our province and bufmefs. We
have work to do here. We have a fuperinren-
dency over our own fpirits ; here we are autho-
rized ; God puts us upon it to fee to our own
fpirits, that if they be earthly, we may endeavour
to get them made heavenly ; if impure, holy ;
if dead, lively ♦, if vain, ferious. This is our
own proper bufmefs. So that as our cafe is,
our circum (lances are. We cannot hope to
avoid, fufFering, our buQncfs therefore is to avoid

fuifering

( 202 )

V -O L. fufFenng uncomfortably •, this, I fay, is our great
n. bufinefs. To avoid fufFering we cannot reafo-

^"i^nably hope, though we fhould refolve to make
'' fhipwreck of faith, and agood confclence. For
do we think, that all fuch perfons that do fo are
fecure from fuffering ? It is a remarkable paiTage
from Scripture we have in St. Paul's firft Epiftle
to the Corinthians. T/jere hath no temptation be-
fallen you^ but fuch as is com'mon to men. That
is one confideration. Another is. But God is
faithful^ who will net fuffer you to be tempted^
above what you are able^ ^c. ?. It is the former
I would now fpeak to : No temptation hath be-
fallen you^ but fuch as is common to men. As if
he had faid ; you are liable to afflidlions as you
are men, not merely as you are Chriflians : fo
that you cannot certainly fave your felves from
them, though you fhould abjure your Chriftia-
nity. For what can a man be fafe from, that is
common to man ? Thqfe affliclions follow hu-
manity. Are Chriflians the only men that are
poor ? that are crofled ? or in a prifon ? If a man
be a man (reckon only fo) he is liable on that
account to thefe things. Therefore, I fay, fince
yjt have no way in the wprld to fecure us from
fuffering, our great concern is to labour that we
may fufer in the mod comfortable way we can -^
fo as that when it comes to be our lot, we may
be capable of coundng it all joy. And then we
are a thoufand times upon better terms, than if
we were fure never to feel a£Biciion : far that is

only
' I Cor. X 13.

( 203 )

only an external good j but the other is a fpiri- Serm<
tiial good. And thefe are to be eflimated ac- XI.
cording to the capacity and condition of the fub-
je6b. I hope my fielh, my body, is not capable
of fo much hurt, as my fpirit is of good. To be
freed from afflidlions, it is true, would be the
advantage of the outward man ; but to be
able to bear them rejoicingly is an advantage to
the foul 5 a thing capable of greater good, than
my outward man is capable of.

Therefore this is the great tiling that lie§
upon us to do ; to take heed, fince we cannot be
fure we fliall not fufFer, that we do not fufFer as
evil doers ; neither in refped of the caufe, nor
of the temper of our fpirits. To take heed that
we fufFer not fo, as that it fhall be the effed of
a controverfy between God and us ; or the af-
fii6tion be regarded as his coming upon us with
anger and difpleafure. We are to fee to it that
we have no rebuke nor anger to refle6t upon ;
(thefe tend to fhame, thefe are humbling things)
that we may regard his fovereignty and divine
pleafure as things in which we may rejoice and
triumph : which fovereign pleafure we may re-
joicingly comply with, when once we can make
it out, that the afflidion of our lot is principally
of a tentative nature, to try our loyalty to God,
and fidelity to hh interell.

S E R M,

{ 204 )

SERMON XII.

Preached at Plaifterer's Hall,
February 28, 1677,

I PETER V, 10.

Btdf the God of all grace ^ who hath called us
into his eternal glory by Chrijl yefus^ after
that ye have fuffered a while, make you per-
fed}^ JlabliJ}.\ Jlrengtheny fettle you.

I SHALL fpend none of your time at all in
looking upon the context. And although
there are many great truths, which lie with-
in the compafs of this verfe, as any of you may
eafily apprehend at firil fight ; I fhall only pitch
upon that one which I intend to infifl upon, and
which it may be hoped will be equally fuitable to
the time and to our cale, as it is to the text. You
may without further preface take it thusj

That to a right and well-difpofed judgement,
Ijpiritual improvements and advantages by fuffcr-
ings, are more defirable, than a freedom from
thofe fufferings themfelves.

That the ground may be clear, I (hall pre-
fent you with a fuppofition or two, before I pro-
ceed to make out the truth itfelf. As

First,

( 205 )

First, We will fuppofe thefc exprcfiions, to
wit, wake you perfe^^ ftaUifh^ Jlrengthen^ fettle
youy do all of them hold forth to us fpirituai im-
provement and gain. I apprehend tliat none of
you will doubt, but the Apoflle by thefe expref-
fions intended the better date of thofe, to whoni.
he wrote, in fpirituai refpedls. We may fuppofe
not of each perfon confidered abfolutely, and
finglyj but all confidered in common, that they
might be brought into a better ftate with reference
to their fpirituai concernments and affairs ; which,
indeed the word xarapTro-ai doth more efpecially
feem to hint to us. It fignifies the fetting in joint,
wiiat was unjointed before, and quite out of frame;
and fo rather imports a relation to a community,
than to a fingle perfon alone. But take all toge-
ther, and no doubt the expreffions do intend fpi-
rituai improvement and advantage. And thea
again.

Secondly, We may lay down this further
fuppofition, that the order of the fufferings here
mentioned is not merely that of precedency in
time, but of fubferviency to fome kind ofcaufe,
that has an inftrumental influence to their fpirituai
advantage, ^fter that ye have fuffered a while^
or you having fuffered a little (as the words may
be read, for the word [after] is not in the Greek
text) May the Gop of all grace make you per fe6fy
&c. But it would be very unreafonable to fup-
pofe, that thefe fufferings fhould only precede,
and no morej or ha^re only an idle priority in re-

fped

( 206 )
V O- L. ipeft of time ; for that were to fuppofe, that God,
n. as it were, was confenting to it, that they fhould
fuffer for nothing, or to no purpofe. And there-
fore we niuft conclude that the Apollle intended
to infinuate, that this precedent ftate of fuffering
would conduce, and contribute much to their fpi-
ritual improvement 5 which he had principally ia
his eye, on their behalf.

These things being fuppofed, I fliall endeavour
tery briefly to evince to you,

I. That a well-informed judgement will reckon,
and does reckon and account, as you have heard,
namely, that fpiritual improvements and advan-
tages by fufferings are more defirable, than a free-
dom from tHofe fufferings themfeives. And,

II. Skew you what reafon and ground it has
fo to judge. And this I fliali do only from the
text, and with all poflible brevity, that I may
hafleh to the ufe which I chiefly intend.

I. That a well-informed judgement doth
reckon fpiritual in^provements by fuflerings to bi
more deflrable, than a freedom from thofe fuff^er-
ings themfelves. Wc need no furriier light than
what the text aflfbrds us to make this point clear,
if we will but admit this twofold confideration;

I. That this great Apofl:le was undoubtedly
furniflied with wifdom enough to underfland
what was really befl: for thefe fcattered ilrangers,
to whom he writes here. There can be no room
for a doubt concerning this. And,

2. That

( 207 )

2-. That he was prompted by that Iove» S e r m.
which would certainly ingage him to pray for -^^•
that which was bed for them, according to his
judgement. We can, I fay, doubt of neither of
thefe, if we wilJ but confider that this prayer of
his was indited by the Spirit of all wifdom, and
Jove. We cannot therefore doubt but that he
both underflood that to be beft for them, which
really was fo -, and that he thereupon prayed for
that, in great kindnefs of heart to this poor people,
which he fo underflood to be beft. No more
need befaid to evince that a well-informed judge-
ment will determine thus, that fpiritual improve-
ment by fufferings is better, than a freedom from
them, and more defirable. I proceed to fh^w

II. That there is a fufficient reafon for fuch a
Judgement, which we may alfo fee in the text^
that is, that it is more defirable to have fufferings
improved, than to have them prefendy removed
from us. And this appears moft fuitable to that
grace by which Chriftians are called; and alfo
to that glory unto which they are called.

Observe the connexion of the requeft, which
the Apoftle makes on the behalf of thefe feat-
tered Jews (as we have moft reafon to fuppofe
them Jews converted to Chriftianity)- do but ob-
ferve, I fay, the connejrion of the requeft, with
the preface to it. ^he God of all grace, who hat b
called you to his eternal glory by Jefus Chrifi^ make
yoH perfeof^ &c. It is to be fuppofed, that the
preface in this prayer (as it is ufually intended in

( 208 )

VOL. all fuch prayers) fliould carry fomewhat or other
2^^_^in it, agreeable to the matter afterwards prayed
for. And fo it really is here. For the ApofHe
does not pray, that thefe Chriftians might not
fufFer; but that upon, or by the means of their
fufFerings, they might receive that great and
fpiritual advantage, of being brought into a
more perfed and better flate, than they were in
before ; and gain more flrength, more liability,
more fixednefs than ever. And to pray thus, I
fay, is,

I. Most fuitable to that grace by which
they had been called ; or mod fuitable to God,
as he is the God of all grace.

But it may be faid, '' Is that fuitable to the
*' gracious nature of God, to let his own pe-
^ culiar people be abufed by a vile, wicked
*^ world ? to expofe that fort of perfons (who
** of all others do alone love him, and are true
*^ to him among men) unto violent and injurious
*' ufage from the reft of mankind ? '^ Yes
certainly ; if we confider the matter well, it is
moft fuitable. God is, it is true, a Father to
that feledt People; but confider vrhere the rela-
tion falls, and where it terminates. He is faid,
in contradiftindion to the fathers of our fiefli,
to be the Father of our Spirits *. It is certainiy
moft fuitable to the love of God to let his ovr'n
people fufFer, if you will allow his love to be
Correfpondent to the relation. He is indeed re-
lated to them as a Father, but to what of them ?

T%

* Heb XII. 9.

( 209 )

To their fplrits principally, and efpecially to that S e r wr

fpiritual produdl-, or new nature, of which he ^^Jf-

is the immediate Author. There the relation

terminates, to that he is chiefly related as a

Father, and there his care and Jove goes with

the relation. " Let it be well with their fpirits,

" and it matters not much how it goes with

" them any where elfe. I am the Father of

" their fpirits -, I am to take care it may go well

*' with them upon fpiritual accounts. There-

** fore if their tiefh feel pain, if it fuffer want,

" if it be pinched and ftraitened, if it languifh

** and complain, it agrees very well with my

*' relation to their fpirits, as a Father to them,

*' Let it then be fo, let fufFerings come upon

" them, if all this fhall prove to the greater ad-

*' vantage of their fpirits ; if they fhall thereby

*' come to have fo much more thriving and

'* profperous fouls ; if by this means they grow

*^ more refined; more freed from terrene drofs ;

*' be more fitted for my fellowfhip ; rendered

•' more capable of doing me duty in their re-

*' fpedive places ; and of tailing, and relifhing

** the pleafure thereof: If this is the cafe, I

" think I deal with them but as a Father, whofe

*' relation is to their fpirits.**

The Apoflle fpeaks of this with a great deal
of complacency, and as one that is highly well
pleafed. Though (fays he) our outward man
perijhy yet the inward man is renewed day by
day. For our light affliction ^ which is hut for a
moment^ worketh for us a far more exceeding and

Vol, IL O vernal

( 2IO>

eternal weight of glory ; while we look not at
the things which are feen^ but at the things which
are not feen : for the things which are feen^ are
temporal -, hut the things which are not feen^ are
eternal^. He does not fpeak this with any kind
of regret that he found the outward man fo
ftruck as to be continually liable to perifh,
*^ No, faith he, let it perilli daily ; I matter it
♦' not. Though it does perifhy that fignifies
*' nothing to me, fo that the inward man be but
»'- renewed day by day.'' And,

2. It is more fuitable to that flate of glory,
whercunto we are called ; as well as to that grace,,
by which we are called. It is very necefiary, to
our being introduced into that glorious, blefled
(bate, that we be prepared, and made fome way
fit for it, before we reach it. And the great
Concernment and neceflity of this makes the
Apoftle Paul blefs God, with a great deal of
triumph, on the behalf of thofe Chriftian Colo^
fians to whom he v/rote ; and he puts them up-*-
' on blefling of God, that though they were fuf-
fering to that degree as that they flood in need
of all patience, yet that all this while he was
making them meet to be partakers of the inhe-
ritance of the faints in lights He fpeaks of it
as the proper matter of thankfgiving, that though
they fufFered fo much as to require their being.
{Irengthened with all might, according to the
glorious power of God ; yet it was all well
enough ; they were fo far from having caufe to

complain,
^2 Cor. IV. 16, 1-, iS- * Col. I. 1 1, 12.

(2Il)

complain, that they had a great deal of reafon Se R in.
rather to give thanks to God. As if he had '^^^•
faid, " It is a pure, a bright, and lightfome re-
*' gion that you are going to, and you need a
*' great deal of refining before you com: there,
" that you riiay be fit to be received. You need
*• to have your fpirits clarified, and freed from
** all impure drofs, even while you are fufFering
" fo as that all patience is requifite unto it. You
*' have therefore reafon to give thanks, if God
*' by this means is making you meet to partake
*' of the inheritance of the faints, in their itate
** of life, purity and perfecflion.'* ^

This is alfo intimated in that place before-
mentioned. I do not care, as if he had faid,
though the outward- man perifheth, while the
inward is renewed day by day. And how is it
renewed ? Why thus, the light affiiSlion^ which
is hilt for a moment^ zvorks out for us a far more
exceeding and eternal weight of glory ^. But how
do afflidions work out a ftate of glory for us }
In anfwer to this we are to confider what notion
we ought to have of the glory, whereof the
Saints are to be partakers hereafter ; and by
•which they are to be made happy and biefled.
Now it is not merely an objeflive glory that can
make me happy, and be the fatisfadion of my
foul ; that is, to have Only fome glorious fights
to behold and look upon, and no more. For I
can be happy by nothing, which is not united
to mc \ and it is impoflible any one fhould be

O 2 W^td,

f 2 Cor XV. id, 17.

( 212 )

bJefled by a diftant good, fevered from them-
felves. And therefore we are told how we are
to conceive of this glory by St. Paul, who tells
us it is a glory that is to be revealed in us '.
It is a glory mofl intimate to the fubjedts, and
by which they are made glorious ; not merely to
be feen, but what they themfelves are to bear :
and therefore the Apoftle fays it is to be re-
vealed in, or into us *. It is that imprefs of
the divine glory, which is imparted and com-
municated from God to the foul, upon the vi-
fion of his blelTed face ; by which it is tranf-
formed perfedly now into the fame likenefs, as
much as a creature can be like to him. Here is
the glory, by which fouls are made happy and
bleffed at laft ; and into the ftated participation
of which they are now adually called by Jefus
Chrift.

Now confider this glory fo, as here explained,
and it is very apprehenfible how the light af-
fliflions, that are but for a moment, do work
it out for us. For they gradually refine the foul
after the image of the divine nature, make it
more and more conformed to God ; and accord-
ing to the degree of the progrefs to which this
refining work is carried on by fuch means while
we are in this world, is our participation of
the divine glory hereafter. According to the
capacity of the veflej, which God hath defigned
to be a vefTel of glory and honour, is the mea-
fure of that glory which is to be put into it in

the

^ Rom. VI 11. 1 8. * f'V 37/M.i^f.

( 213 )

the other ftate. But certainly by this refinement, S e r w,
to which afRi6lions are fo fubfervient and ufefiil ^II«
in this world, the foul is made more and more
capable and receptive; it is refined, and inlarged
at once. And thus it is more fuitable to that
ftate or R^^lory to which we are called, which was
tob' proved, in order to fhew that it is more
defirajle to have fufFerings improved, than to
be freed from thofe fufFerings themfelves. There-
fore now to apply this, as the time will allow ;

I. We may learn hence, that we have another

intereft to concern ourfelves about, befides that

of our flefh or outward man. For otherwife it

could never be underftood how that, which is

really an offence and prejudice to the outward

man, fhould be an advantage to us in any other

refped. As chaflizing afflidions by a paternal

rod are naturarl evils, but yet inflided on us for

fpiritual good. It is plain then, I fay, we have

another intereft about which we ought to be

concerned.

II. We may further colled ; that thefe two
interefts, as they are very diftind, fo they are
ordinarily too, very oppofite to one another.
That may make for the advantage of the fpirit
or inward man, which is greatly to the hurt and
prejudice of the outward ; and that which con-
tributes to the gratification and pleafure of the
outward man, may be very prejudicial to the
inward. Thefe are oppofite interefts, and we
ftiould confider them as fuch ; and it would be

O 3 of

( 214 )
VOL. of very great advantage to us, through our whole
n. courfe, to carry this as a fixed thought with us,
'^ That the interefts of my flefh, and of my
*' fp'r it, are often ftated in fuch an a6tual oppo-
<* fition to one another, that wh^c makes for the
" advantage of the one, is frequently hurtful
*^ and prejudicial to the other.'* Fpr if we
would but allow our felvcs to confider this, and
admit it as a fixed thought, then it would not,
upon every occafion that occurs to us, be our
firft concer and care; namely, '^ What fhall I
*' do to fave my flefh and outward man ? how
" fliall I order matters that ajl may go well
with that?'* efpecially as there is another in-
tereft in myfeif, which may be provided for by
the methods of Providence, that caft a feverc
and threatening afpedl upon the other. And,

III. We may hence further learn, that the
interefl of the inward man is much more con-
fiderable than that of the flefh ; which is the
fubjedl of the fuppofed fufferings, of which the
Apoftle fpeaks, who puts up a very folemn re-
quell for fpi ritual advantage by fuch fufferings.
J^e that loved them fo well does not pray, that
they might not fuffer at all ; but only that after
they had fuffered a little, they might be per-
fe(5led arid eflablifhcd. Certainly our fpiritual
interefl: is rnpre connderable,than our outward in-
tereft ; and we fhould be willing that the interefl:
^nd advantage of the flefh, fliouid be facrificed
to the interefl: of the foul ; and that which I am

willing

( 2'5 )

■^Villing to part with for another, mud certainly S e r M.-r
be lefs confiderable than that other. But, ^^I-

IV. We may alio learn, that fufFerings are
not novelties among the people of God in this
world ; neither are they to be looked upon as
novel, even the Iharpeft and fevereft of them.
The Apoftle directs thofe, to whom he writes,
in this fame chapter, that they fliould look with
another kind of eye upon an afflided ftate, than
to fuppofe it a new thing, or as if nothing like
it was known before. In the verfe before my
text, he intimates that they only fufFered fuch
afRidions as were common to others in the world,
and fuch as many good men had indured, who
wer« gone before them. And in another place
of this Epiftle he adn:x)nifhcs them not to think
ftrange even of the fiery trial {'whkh^ fays he, is
to try you) as if fome ftrange thing had happened
to them i affuring them that after they had fuf-
fered a while, the Spirit of glory and of God
(hould reft upon them. That they Ihould fuf-
fer was reckoned upon, taken for granted ; and
therefore jt fpeaks a very ftrange fpirit among
us, if the thoughts of any fufferings fhould pre-
fently ftartle us. What ! are we grown fo foft
and delicate, that we muft nieet with no afflic-
tions in the world ? as if it were a more wonr
derful thing that we Ihould fuffer, than others
who have gone before us in former days.
Wherein are we better than they ?

O 4. But

( 2l6 )

But I pafs on to another ufe, which may be
for convidlion to us, who feem to be fo much of
another judgement from the Apoftle, in this im-
portant cafe. And there are two or three things
which I would here premife. As

I. That there is no prefent queflion depend-
ing whether we fhould fmiply defire to be freed
from afflidion, yea or no ; or whether, con-
fidering the matter fimply in it felf, we may
not judge it defirable to be free from afflidion.
This is not the thing concerned in the prefent
difcourfe, nor any part of it. It will be eafily
acknowledged, that the fufferings we fpeak of
are natural evils ; and evil as fuch, or in it felf,
cannot be eligible to a reafonable nature. But
the thing we fpeak of is, that when thefe two
matters are compared ; to wit, freedom from
affli6lions, and fpiritual advantage by them, we
fhould not prefer the former : not but that a
freedom from fuffering, fimply in it felf and
alone, is a defirable thing ; but compared with
the fpiritual advantages arifing from thence, is
not to be prefered or defired by us. And,

II. I AGAIN premife, that by judgement here
I do not intend a mere notional, but a prad:ical
judgement. For I make no queftion but we
are all of the Apoftle's mind without any more
•ado -, and agree with him that it is better to
have fpiritual advantage by afRidion, than to be
free from it. But when we fpeak of a pradical
judgement, here it is that our error lies, and
■wherein we arc to be redlified. The pradlical

judge-

( 217)

judgement. is that, to which the temper oFaSERM.
man's foul doth correfpond : that which is of ^^
inch power and preval-ncy with a man, as to
imprefs its own iikenefs, oi fomewhat corrtfpon-
denc to itfelf upon his own heart, upon his vvilJ,
his choice, and afFedions ; and fo confequendy
influence the courfe of his walking, and conver-
fation. The thing therefore I complain of, in
this cafe, is, that the temper of our fpirits is fo
unfuitable ; ib unlike the Apoflle's judgement in
this cafe, that fpiritual improvement by fuffering
is more defirable than freedom from it. Thefe
things being premifed, I fhall evince,

1. That there is a failure among us in thefe
things, particularly that we are not like-minded
with the Apoitle in this matter. And then,

2. Shew you the great evil of it, that is, of
our error in this regard.

I. I AM to evince that there is a great failure
or miftake in our judgement, if we are not of the
fame mind with the Apoftle as to this point.
And this I would do by putting a few queries
to you, by which you may be able to convi6t
your felves, wherein the matter does require,
and will admit. As

(i.) Whether are we more fenfible of the
external calamities which befall us, than of in-
ward fpiritual diftempers? Suppofe a perfon by
fome fuiprizing providence lofe all he had in the
world, is reduced to the utmofl diftrefs and ne-
celTity, whether is not this more grievous, or
more fenfibly felt than inward fpiritual evils?

'' Do

( 218 )

V O L. *' Do I fo cry and bemoan my felf becaufe of
n. <« the body of fin and death, as I do when I
" have loft my friend, my hufband, my wife,
** my child, my hoiife, my eftate, my pleafant
'* dele^lable things in this world ? '* In fuch
cafes we cry out as undone perfons ; we mourn
and refufe to be comforted. " But I have an
*' earthly, vain heart ; a heart that will not be
*' brought to live in love, and communion with
** .God 5 unapt to prayer, to meditation, to fpi-
** ritual commerce with heaven/* Do we fo
lenfibly complain upon thefe accounts, I fay, as
men are apt to do under the (harp and acute
fenfe of external evils ? This fhews which way
the poize of our fpirits inclines, and we may
plainly difcern it by urging our felves with this
queilion.

(2.) Whether do wc more dread and fear
the continuance, and increafe of inward diftem-
pers, or external fufFerings ; which, I fay, is
more the matter of our dread ? I have a near
evil that hath preffed me, and is like to do fo
ftill; a carnal, ftupid, terrene, and corrupt heart;
whether do I dread the continuance of this, or
the increafe of it -, more than I do the conti-
nuance, or increafe of any external fufFerings that
are upon me, or may threaten me? If you fhould
he told, that there is danger of being devoured
in all your external concerns by a formidable
enemy ; or that you are in danger of fire, of
j^reat loHfes, of coming into a decayed ftate in
fcfpcd of your trade and trafRck i v/hich things

would

( 219 )

would you think of with mod dread ? Should Serm,
not we dread more the thoughts of being turned XII.
out of all, driven from houfe and home, of go-
ing to feek our bread in defolate places, of wan-
dering in wildernefTes and defarts, lurking in
dens and holes of the earth ? fhould we not, I
fay, think of thefe things with more dread, than
we ordinarily do of that clofe, latent enemy,
that lies lurking at our very hearts and fouls ?
namely, inficfclity within, and difaffedion to
God ? a pronenefs to depart from him, and a
heart bent to backflide ? Which fort of evils are
we moft apt to dread ?

(3.) Which fhould we confider with more
complacency, an external ftate of things jufl
agreeable to fuch an idea as we could form to
our felves in our own minds •, or an inward frame
of holinefs, agreeable to the idea which the bleffed
God hath fet before us in the word of truth ?
which, I fay, fhould we think of with more de-
light ? Suppofe we fhould have the profpedt fet
before us of fuch a flate of things in outward
refpedls as we could wifh ; gainers yielding all
kind of flore, nothing but profperity, pleafure
and peace in our dwellings ; all the liberty our
hearts could defire, to do and walk according to
our own inclinations : and frame again the pro-
fpedl of an enlightened, lively mind and fpirit ,
full of God, full of heaven, full of divine love, full
of fpiritual flrength, vigour, activity and fervour
in all holy exercifes whatfoever ; and which, I
pray, of thefe feemech the more grateful profpe(5l

to

( 220 )

VOL. to us ? Or which is the more taking thing with
11. our hearts, upon the view of the one and the
other ? to have in outward refpedls, all the opu-
lence and profperity our hearts could wiih on the
one hand ; and on the other, to have hearts dif-
intangled and freed from fin, fo as that we may
go to God upon all occafions with freedom, or
without reftraint, and always converfe with him
with delight ?

Such queftions as thefe clofel^^ urged may
convince fome, as the cafe may require, how
much they differ from this Apoftle ; and are of
•a different fenfe and eftimate from him, in re-
ference to what we are fpeaking of. And if
there be fuch a difagreeing judgement in this
cafe^ then we are to confider,

2. The great evil of it. And this I mighc
reprefent to you very largely j but, at prefent,
take fome account of it only in thefe few par-
ticulars.

( I .) It fpeaks great injudicioufnefs in the mat-
ter of difcerning between things that differ, and
which doth more excel. It is one great part of
the work and bufmefs of judgement to diitin-
guifh between things, that are of different value
from one another ; and he is a very injudicious
man, who is not able to prefer thofe things that
are more excellent, whicli when compared and
judged of do vaftly differ. As it would argue
very great injudiciouihefs indeed if I could not
ttll which of the two to prefer ; a gay feather, or
a rich diamond. The odds is fo vaflly great here,

that

( 221 )

that it muft needs argue a great want of difcern- Seru.
ing the juft value of things : and fo it muft in XII.
like manner if we cannot tell which is to be
rather chofen ; a little freedom from pain and
affliction, or that which is a great advantage and
gain to the inward man.

(2.) It argues very great unbelief of the truth
of God's word in reference to this very cafe. It
is expreQy faid. All things Jhall work together for
good^ to them that love God, to them who are the
called according to his purpofe ^. But we do not
believe this ; for it is plain that if we did believe
it, it were then altogether impoflible we ihould
rejedl or lefs value that, which at the fame time
we believe to be the greater good. For it is Ipi-
ritual good that is there meant, which is to be
wrought out by external natural evils. And can
we tolerate in our Mv^s an habitual indifpofition
to take God's word ? Sure, methinks, we fhould
look upon this as a moft intolerable thing.

(3.) It argues a very low and mean temper of
fpirit, when we do not know how to value and
favour moft our beft and moft excellent good.
It ftiews that we have a very vile efteem of our
own fouls, when we are more concerned about
a clod of clay, a lump of flefh, than we are about
them, or their benefit and advantage. And

(4.) It argues moft unworthy thoughts of the
wifdom and goodnefs of the providence of God,
with refpedl to thofe fufferings and afflidlions we
Ipeak of. It looks as if we did not really be-
lieve,
f Rom. VI 11. 2S.

( 222 )

VOL. Jleve, that they are brought upon us for feme
n. greater good, than any wc can iofe, or be m-
damaged in, by them ; or that we thought that
neither wifdom, or goodnefs, condu6i:ed the
courfe of affairs towards us. What account can
we give, or what reafons produce, why the
courfe of divine providence fhould run fo and fo
(as it many times has done in the world) as ta
caft fmiling fairafpedfes on the worft fort of men>
and frowning fevere afpedls on the better fort ?
Hence men have been apt to make very finifter
interpretations, and applications. Thus the Pro-
phet Malachi charges fome in his time : Te have
wearied the Lord with your words : yet ye fay^
wherein have we wearied him ? When ye fay^
every one that doeth evil, is good in theftght of
the Lord, and he delighteth in them ; or, where
is theQoTi of judgement?^. And truly, though
we have explicite formed thoughts other wife, yet
the fenfe of our hearts will feem to be agreeable
to • fuch thoughts as thefe, if we tolerate in bur
felves the error which I am dete(5ling, and re-
prefenting the evil of; that is, of fuppofing that
it were better to be freed from afEidions, than
to have them improved to our gain and ad-
vantage. Either we mull think, that afflidions
come upon the people of God by chance, and
fo that God has no defign at all by fuch an or-
dering of things ; or elfe, that he affliidbs his people
out of hatred and perfed: ill-will : both which
are monftrous, and horrid thoughts. It v/ere

alto-

« Mai. II. 17.

( 223 )

altogether an unaccountable thing, upon the whole S e r if .
matter, why the courfe of the difpenfations of ^^*^
God's providence fliould be as it ordinarily is,
that the faints fhould be expofed to fufferings
and afflidlion, while the wicked live in eafe, pro-
fperity and pleafure ; I fay, this were unaccount-
able, if it could not be faid diat there is fome
greater good to be wrought out by thcfe fuf-
ferings which fliall abundantly compenfate and
countervail them. But if we perfift in the error
I fpeak of, we lofe the only way of folving this
difficulty of providence.

(5.) To reprefent the evil of this error yet
more, I would obferve, that it argues much ira^
patience and weaknefs of fpirit : for patience is
paflive power, fortitude, or ability to fuifer. It
argues very great weaknefs when we had a great
deal rather not be good, than fufFer afflidion.
Sure it is a fign that we can fufFer nothing. And
if there be flich a diipofition to faint in the day
of 'adverfity, our ftrength is fmall ; as faith the
Wife man : and this is not only our great infeli-
city but our fin.

(6.) It is a tacit chufing of fin, rather than af-
flidbion ; and certainly that is a very bad thing.
It is'manifeftly fo, if we confider and look upon
the cafe as it is. *' Let me be impure (till,
♦* droffy and terrene flill, unlike to God ftill ;
** fo my flefh may but efcape, my fenfe be gra-
** tified and indulged, and incur no prejudice.'*

(7.) Lastly, It argues a great deal of pride;
and alfo infenfiblenefs both of what we deferve,

ar.d

C 224 )

VOL. and what we need. If any can by no means
^^' bring their fpirits to think of fuffering, there
commonly lies at the bottom an infenfibihty of
what they are ; what wretched hearts, and un-
toward natures they have. It is litde appre-
hended what we deferve, and what we need,
when we look upon fuch an afpedb of provi-
dence as unfuitable •, which threatens us wuth
fuffering, and is Hke to prove afflidtive. This
fhould be the fenfe of our hearts : " Alas !
'^ whatever I fufFer, it is mncli lefs than my
*' iniquity deferves ! Yea, if I fufFer never fo
*' feverely, it is but w^hat the exigency of my
*' cafe requires. My heart is very fleepy and
^ dead, and needeth rouzing; it is very drofly,
** and needs a hot furnace." And we fhould
think fo if we thought of our felves aright, and
if too good an opinion of our lelves did not
blind our eyes. I might mention feveral things
more, but the time permits not. I fhall only
defire hereupon in the clofe, to recommend two
things ;

I. That we fliould fix this judgement of
the Apoftle in our felves, as the flandard and
meafure of our own. I judge thus, as the A-
poflle Paul fays ; / reckon that the fufferings of
the prefent time are not worthy to he corn-pared
with the glory that Jh all be revealed in us^. As
if he had faid, this is my logick, I compute fo
upon the whole matter ; and this is the refult I
come to, having confidered it thoroughly, and

viewed
** Rom. vui. iS.

( 2^5 )

viewed it on every fide. Let us fettle oilr judge- S e fe M.
ment of this in like manner, and record it : XII.
*' This was my mind at fuch a time, and I came*"^
*' then to be convinced of the truth of it. I
*' will never alter it, till I fee better reafon
*' (which I fuppofe I never fhall) for laying it
*' down, than I had to take it up.'* And,

2. Agreeably hereunto kt us dired the
Icope, current, and end of ourprayers,on fuch di>y$
as thefe, as the Apoftle here doth his. It is ne-
cefTary our hearts fhould be brought to an
agreement with our judgements. What is the
good I fhould moft defire, and wifli, and feck
for my foul this day ? If this be a right judge-
ment which we have now heard of, it will be
very good for us, at fuch times as thefe, and
even at all times in our prayers to fay : " I pray
*' not that I may be freed from fuffering ; that
'' is not the great thing I requeft. As to that I
*' refer my felf to the divine pleafure, and ac-
" quiefce in the determination of providence-
*' But, OLord ! I have another requeil to make
*' unto thee, that whatfoevcr fhall befal me, I
" may have more of thine image -, more life and
*' ftrength , vigour and heavenlinefs ; fitted for
" holincfs in this world, and blefTednefs in the
^' other. And then let my fiifferings be what
*' they will, fo they be but fubfervient to this
*' great defign, of procuring my fpiritual ad-
" vantage.'*

And we pray upon pretty fure grounds when *
we pray thus. We do not need to doubt whether..
Vol. II. P ihii

( 226 )

this be agreeable to the divine will or no. Wc
are upon a certainty. If I Ihould infift peremp*
torily in prayer upon this, and that temporal
good for my felf, or the community I belong
unto, it may be faid ; " where is the promife ?
" and thereupon, where is the faith of being
'^ heard in fuch a prayer ? *' But I am fure I
pray agreeably to his own will, when I pray,
that I may be brought into fpiritual profperity.
I am fure therein to fuit with, what he himfelf
doth command. This will be acceptable, and
well-pieafing to God ; and turn to my ineffable
good and advantage both here, and hereafter.

S E R M.

( "7)

SERMON XIII.

Preached at Haberdafliers-Hall,
June I, 1677.

ISAIAH Lxiii. la.

But they rebelled^ and vexed his holy Spirit ^^
therefore he was turned to be their enemy f
and he fought againjl the?n.

IN the foregoing part of this chapter you
have a reprefen ration, as it is generally a-^
greed, of our Lord Chrill in triumph; re-
turning as a conqueror from his vidlories, with
garments difcoloured with the blood of theflain.
Who is this that come I h from Edcm, with dyed
garments from Bozrah ? this that is glorious in his
apparel^ travelling in ihe greatnefs of his jlrengthl
I that fpeak in right eoufnefs^ mighty to fave. The
enemies, whom tiie Mcfljah is fuppofed to have
ingagcd againft, are rtprefented and fet forth by
Edom, and the metropolis thereof, Bozrah ; be-
caufe they were the next enemies to the church
of Go D, moftly confined within Paleftine, upon
which Idumea bordered, and who were conti-
P 2 nualiy

( 228 )
niially vexatious, and afflidive to them : by
tlicfcr, I fay, are the fpiritual enemies repre-
Icnted, which our Lord Jefus Chrift was to fet
himlelf againft. And (o I have taken notice of
a certain Author (though I profcfs not to like all
his allegories) who allegorically fpeaks of the
carnal part, under the name of Edom. *^ The
*' mind or fpirit ought to follow G o d unwea-
" riedly, without deviating or turning afide,
" left he come into Edom." Alluding no doubt
to the word it felf Edom or earth, as the name
of Adam comes from the fame root. Againft
thefe fpiritual enemies, that readily fall in widi
our carnal earthly part, did our Lord Jefus
Chrift ufe his prowefs, unto a glorious vidory
and triumph. This being reprefented, how
ready the Redeemer was to undertake on the
behalf of them, who were to be defended, and
faved by him; a refledion is made upon God's
former dealings on the behalf of this people,
and their unequal carriage and deportment to-
wards him, in the feventh, eighth, and ninth
verfes. But I cannot go diftindlly over them.
Unto which this complaint is fubjoined ; Bui they
rebelled^ and vexed kfU holy Spirit % therefore he
was turned to be their enemy ^ and he fought a-
gainfi them.

There are two things, which prefent them-
felves to our view, and con fide ration, from thefe
words: namely, that the rebellions of a people
profcffing the name of God, are very vexatious
tp his fpirit 7 3nc^ that fuch vexations ingage him

againft

( 229 )
agalnfl them, as their enemy. To fpeak to both S erm
thefe together, for the fake of difpatch, I lliall ^^J^-
do only thefe two things. ^

First, Inquire concerning the evil done;
that is, vexing the fpiritof God, by rebelling
againft him. And,

Secondly, Concerning the evil fuffered ;
and that is his turning againft them, fo as to be-
come their enemy. Upon which die ufe of all
will enfue.

First, As to the evil done, we are to in-
quire in the firft place, concerning the nature of
it ; and then in the next place, the caufe thereof.

I. Le T us confider the nature of the evil
done, namely, the vexing of the fpirit of God.
We are not to underftand it as if the blefled
fpirit of God was capable of fuch vexation, as
we are in our felves; that is, of real perturba-
tion or pafTion. That, common reafon will tell
us, the divine nature is not capable of. But yer,
notwithfcanding, this doth not fignify nothing ;
there is fome great thing lies under this expref-
fion, which we may conceive of in thefe two
particulars.

(i.) His will is really crofied; fomewhat is
done, that is againft his will. I mean his will
concerning our duty, not his will concerning the
event; againft his preceptive will, and confe-
quently againft that good, which he wills to us
upon the fuppofition of our compliance with his
P 3 juft

( 23<=> )
VOL. juft and righteous wilJ. He really wills many
^^' things in reference to men, which he doth not
will efFedlually to procure that they fhall be done.
He wills Our obedience and duty ; and, as this is
conneded with it, he wills alfo our felicity and
happinefs. The will of Go D in the former part,
is expi efTed by his precepts ; in the latter, by his
promifes, fo far as they are of a general tenor.
But there is a will of his in reference to the event,
of which it m.ay be truly faid, PFho hath rejifted
his will ^? When the commands- of God are
difobeyed, and perfons by their difobedience rufh
upon vengeance, and put themfelves under the
effed:s of divine difpleafure ; then is that done,
which is averfe to the legiflative will of God,
as it is fignihed to us by his word. And this is
Amplied in the expreffion in the text of his being
vexed ; namely, that there is a matter or objedl
lying before him, at which he may take offence,
or refent.

(2.) It is implied alfo, that he doth appre-
hend and refent this matter 5 though without any
commotion, or perturbation. He refents it fo as
not to look upon it as a matter of indifterence. It
does not cfcape his notice, as profane, atheiftical
fpirits are apt to fancy, who lay, Ths Lord Jhall
yiot fee, neither vjill the God of Jacob regard
it ^. No, there is no fuch thing to be imagined.
God takes notice of the matter, and refents the
wrong done to him ; yet fo calm is the refent-
ment, as every way agrees with the felicity of

the
* Rom. ijf. 19. * Pfal xciv. 7.

( 231 )
the divine nature. It is this which he lays up in S e r m,"
ftore, as it is emphatically exprefTed by Mofes^ XIII.
and fcals up among his treafures *^. This he
keeps by him as the juft matter of a controverfy,
which he will manage ; and will animadvert upon
it in his own time, and when a fit and proper
feafon fh'all come. So much then are we to con-
ceive as Ipoken of Go d, or of the Spirit of G o d,
under the exprefTion of its being vexed.

2. We are now to inquire concerning the
caufe of this vexation •, or fhew, what it is that
thus vexes the fpirit of God. We may well
underftand in the general that fin does fo ; being
in its own nature a diredl contrariety to his good,
and holy, and acceptable will. But efpecially
rebellion againft the Spirit of G o d is vexatious,
which is an higher pitch of fin ; and implies a
continued courfe of difobedience. Rebellion
fpeaks a prevalent, and continued malignity of
fin. ney rebelled^ and vexed his Spirit,

But to be more particular here ; we may
underftand what fin is more efpecially vexing to
the Spirit of G o d, if we allow our felves to
confider what the titles and attributes of thi^ Spi-
rit in Scripture are. By thefe we fhall know
what is the tendency of the ofBce, and opera-
tions of the blefTed Spirit of G o d j and fo more
eafily conceive what tends to vex, and to grieve
it, as you know the exprefTion is elfewhcre.
Grieve not the holy Spirit of God, whereby ye
are fealed unto the day of redemption '^.

P 4 ('•)

^ Deut. XXXII. 34. * Ephef! iv. 50.

( 232 )

(I.) Th E Spirit of God is filled the Spirit of
truth '. It is therefore very grievous, and vex-
ing to this fpirit, to have a light efteem of divine
truth ; to be indifferently affedled towards it; to
have a loofe adherence to it ; an eafinefs to pare
%vith it ; and much more a pronenefs to oppofe
It, and run away from it. This, I fay, muft
needs be vexing to the fpirit of God. And be-
caufe I forefee I fhall be able to fpeak but little
to the ufe, I defire you as we go along to make
refledlions on each head ; and to confider how
far you may fuppofe your fdves guilty, and how
far this age (profeffing the tniih of GoDj is
guilty of vexing the fpirit in this, and other re-
fpedts. Again<

(2.) It is mentioned in Scripture under the
name of the fpirit of grace ^. It is therefore
very vexing to this bleffed Spirit when that grace,
of which it is the author, and which it is its of-
fice and bufinefs to convey and apply, or effec-
tually to reveal, is rejeded ; when in that Gofpel
under which we live, and which is the minift ra-
tion of the Spirit, grace is offered and defpifed j
when there are few that exprefs any regard to,
or any defire or value of the fpirit of God : this
is a mofl vexing thing to this Spirit.

(3.) It is called the Spirit of faith ^. Infi-
delity therefore mufl needs be reckoned a mofl
vexing thing to this Spirit. When perfons con-
tinue under the Gofpel in obflinate unbelief; and

the

* John XIV. 17. ^ Heb. X. 29.

» 2 Cor. IV. 12.

( 233 )
the great things, there revealed and difcovered S £ r ^f .
to us, are but as a tale that is told j or regarded -^^11,
no more than we would regard the word of a
child ; a mod vexing thing to the Spirit of God
this mull be underftood to be. Moreover,

(4.) It is a Spirit of contrition and repen-
tance. This is an efFed that is attributed to this
Spirit as the author of it. The Spirit of grace
and fupplication fhall be poured forth, as it is
promifed in Zechariah ^, and then it is that Souls
Ihall mourn over him whom they have pierced,
and be in bitternefs for him as one that is in bit-
ternefs for his firft-born. An impenitent hard
heart, a heart that cannot repent, is a mod vexa-
tious thing to die Spirit of God. We cannot
conceive a greater vexation to him, than to find
hearts hajxl as rocks and ftones, under the difpen-
fation of the everlafting Gofpel.

(5.) It is ftiled the Spirit of love^ which is
the great principle, that difpofcs and inclines the
foul towards God. He hath given us the Spirit
of his love \ that principle which influenceth,
and is the life and foul of all the communion there
is, between the blefled God, and thofe that do
belong to him 5 which it felf therefore is called
ibe communion of the holy Ghoft ^. A cold hear:
then towards God, a heart that is difaffeded to
him, that keeps at a dillance from him, that will
not be ingaged in fweet communion with him
through love, is a mod vexing thing to his Spirit.

Again it is in the

U'.

^ Zech. xii.io. * 2 Tim. r. 7.

^ 2 Cor XT II, 14.

(2^4 )

(6.) Pl a ce, called a Spirit of power and of life.
// is the Spirit that quickenetb\ fays our Lord.
And again St. Paul tells us, God bath given to
us the Spirit of power "*. It is a very vexatious
thing to this Spirit, when any indulge themfelves
in deadncfs of heart ; when they allow themfelves
£0 be formal, lukewarm, and indifferent; nei-
ther cold nor hot, as it was faid of the Laodicean
Church ", whom our Lord threatens therefore to
fpue out of his mouth; a ftrong expreffion of his
being vexed, and of his refenting the matter with
very high difpleafure.

(7.) It is ftiled the Spirit of holinefs*'. And
here in our text it is faid. They rebelled and vexed
his holy Spirit, This is a moft vexing thing,
when perlbns profefling the Chriftian name in-
dulge themfelves in a liberty to walk at random;
are impatient of reitraints; afFe6b libertinifm;
have not refrained their feet but have loved to
wander: therefore the Lord" doth not accept
them ; he will now remember their iniquity^ and
vifit their fins p. When no bonds can be in-
dured ; when the yoke and burden of our Lord
Jefus Chriil are apprehended uneafy, grievous,
and intolerable ; and the refolution is come to
this, '* Let us caft away his cords, let us throw
^ off his bonds from us, he fhall not reign over
*' us;** when the law of fin and death contefteth
to that height againfl the law of the Spirit of
life in Chrift Jefus, as to ingage us to comply

witb

^ John VI. (^5. "* 2 Tim. I. jr. ° Rev. iii. 15, i(5.
« ilora. I. 4.. » Jcr. XIV. 10.

( 235 )
With the luflings of the flcfh •, this is a moft S e r m.'
vexatious thing to the Spirit of our purity and XIII.
hoiinefs.

(8.) It is a heavenly Spirit; and the defign of
alJ its gracious operations upon fouls is to fit them
for heaven. He that hath wrought us for the
f elf -fame things is God, who alfo hath given la
us the earnefi of the Spirit '^. And again lays
the ApoftJe, JVe have received^ not the fpirit of
the worlds but the Spirit which, is of God, that
we might know the things ,which are freely given
us of God : even thofe things which Eye hath
not feen^ nor ear heard^ neither have entered into
the heart of man^ the things which God hath pre-
pared for them that love him ^ A worldly heart
therefore is a vexation to this Spirit ; that is,
when we mingle with, and fufFer our felves to
be iwallowcd up of the fpirit of this world-:
the inclinations and tendencies of which fpirit
are earthly, and running downwards ; while the
Spirit of God is aiming to lift us up, towards
God and heaven. Again,

(9.) It is a Spirit of prayer. So it is called In
Scripture, the Spirit of fupplication *. It is the
great bufinefs of this Spirit to adt fouls, and to
raife them to God, in the way of prayer. \i is
a very great vexation therefore to the holy Spirit,
when perfons grow to a prayerlefs difpofition ;
do not care to converfe with God in this duty j
are flow in the bufinefs of prayer; either not
minding it, or doing it as though they did it

not:
^iCor.v. 5. '100^11.12,91 » Zcch. XII. i».

( 236 )

VOL. not : this, I fay, is a very vexing thing. So he
II. interprets it, and fpeaks of it with refentment :
nou haft not called upon me^ O Jacob ; thou art.
weary of me^ O Ifrael^. When perfons, who
formerly loved prayer, are now grown out of
love with it ; when thofe, that have taken plea-
fure in being in their clofets, and fhiit up in
corners, are now grown ftrange to him, and
care not to come nigh him in that way ; this is
efpecially to provoke and grieve the Spirit. The
very bent and tendency of fuch a foul runs now
directly counter to his proper defign and bufinefs;
which is to ingage the fouis of men with God in
that great duty, wherein they may injoy con-
tinually a fruitful and ufcful commei ce with him.
But they decline, and will not be brought to it
by this means. This is alfo a very bitter vexa-
tion. And again,

(lo.) It is a Spirit of fincerity and upright-
nefs ; and wherever it obtains, it makes men up-
xight and fincere. Thus it is called the Spirit
of a found mind"^, Hypocrify therefore, or a
deceitful dealing with the Blefled God in mat-
ters of religion, is a moft vexatious thing to his
Spirit. When there is only a fhew and appea-
rance of love, and devotednefs to him 5 and this
only made a cover to a falfe dilloyal heart : this
is an abomination unto God. He loves truth in
the inward parts, and his countenance beholdeth
the upright j giving them pleafant, fmiling,
complacential looks, which are plain indications

of
* IfaLXLiii. 22. ^2 Tim. 1.7.

( 237 )

of his approving, and being well pleafed withSE R Af.
them. So again, he cannot but frown with XIII.
difpleafure, where there is falfhood and deceit i
where there is an unfound heart ) a latent hypo-
crify, as if we defigned to impofe upon him by
a cheat and fhew ; to deceive and mock him,
who cannot be deceived, neither will be mocked4

( 1 1.) It is a Spirit of union, peace, and meek*
nefs, among them that belong to God. It is
defigned to form the hearts of believers to thefe
things 5 and fo far as his Spirit is given, one
heart and one way are alfo given ; as we may
fee from Ezekiel xi. 19. compared with other
Scriptures. Animofities among the people of
God ; heart-burnings, whether they be upon a
common, or a particular, perfonal account ; are
the mod vexing things imaginable to the Spirit?
of God, which is the Spirit of union, peace,
and concord, and the very-, foul of the rayftical
body. It is a very vexatious thing when one
member of this body goes to fight with another ;
and it may be fome againil the common intereft
of the whole. And it is in the

Last place, a Spirit of fobriety and tem-
perance, in oppofition to grofly fenfual lulls. It
is a very vexatious thing to the Spirit of God,
when among a people that profefs his name,
there is a general profufion, and running into
vile fenfual lufts. Some are fenfual^ not having
the Spirit '^. The connexion is very obfervable.
Whereas God gives his Spirit, to form a people

to
"^ Jude 19.

(..238 )
V O L. to that purity, that they may be different from
I^' the reft of the world ; they allow themfelves to
run into the fame excefTes of riot. And I be-
lieve there are few of ns that ever heard, or
read of an age, in which there were more grofs
inftances of impurity among profefTors, than the
prefent. How many inftances do we hear of
this kind ! It muft needs be very vexatious to
the holy Spirit, whofe defign it is to form a
people unto God, to bear up his name in oppo-
fition to a commonly diftblute, and debauched

age.

You fee then as to the evil done, what it is,
and what is the caufe of it; namely fin, and
more efpecialiy rebellion in thofe inftances,
wherein the defigns of the Spirit (as reprefented
to us by various titles and attributes in Scripture)
are moft oppofcd. We are therefore now.

Secondly, To inquire concerning the evil
fuffered hereupon ; or which we may exped will
be inflided on perfons on this account : namely,
his turning againft them fo as to become their
enemy. Here we ftiould fpeak diftindly,

I, Concerning the nature of this evil;
and,

II. Concerning the iflue of it, and how
juftly it does enfue in this cafe.

I. Let us confider the nature of this evil,
find (hew what is imported in it. And here
fomething is exprefted, and fomerhing is implied
in tjie words of my text 5 therefore he turned to

he

( 239 )

ke their enemy ^ and he fought againft them. It is S e R M.
implied, that he ihall ceafe doing for fuch a ^^11.
people as he hath done. If he was wont for-
merly to be a bountiful, liberal benefadlor, he
Ihall flop his hand. And elpeciaJly it is to be
expeded, that we fliould be fo dealt with in
that very refpedl, wherein we have been vexa-
tious. That is, have we vexed the Spirit of
God ? then it is natural to expert that the Spirit
of God will retire. This is certainly implied
in his becoming an enemy to us. If he becomes
an enemy, it is not likely he fhould hold that
friendly commerce, which fometimes he hath
done. If God becomes our enemy, his Spirit
Ihall withdraw fromj|^ Ihall not ftrive, nor
wrellle with us. And^en alfo thefe words ex-
prefs fome pofitive evils againft fuch perfons ;
which I might inftance in many particulars, but
cannot now mention them.

II. I AM toconfidcr how juftly this penal evil
does enfue in this cafe ; namely, that God fhould
turn againft thofe, who rebel and vex his Spirit.
This is to be colledled from the greatnefs of the
evil done. Confider therefore how juft caufe
and matter of provocation, this injurious dealing
with the Spirit of God doth carry in it. Par-
ticularly,

I. Consider that this is very defpiteful deal-
ing, to do that which will vex his very Spirit.
Sinners of this kind are expr^fly faid to do defpite
unto the Spirit of grace '^. And furely to do

thar,
* Heb. X. 29.

( 240 )
VOL. that, which mufl diredly contradidl the very
II* bufinefs and defign of the Spiritj is a moft fpitefui
kind of wickednefs.

2. Consider that this is a wickcdnefs^wherein
the moft immediate kind of affront is offered
unto Go D . He deals with men in a more diftant
way when he deals with them in his providence,
or the outward manifeftation of his will in his
word. But when he comes to deal with the
fpirits of men, and to have his work withiiK
them, and their fpirits refill and oppofe himj
there is then a molt immediate conteft between
the Bleffed God and them. And we cannot but
think this is a high provocation unto God, and
reckon upon this iffu^^gdiat he mud hereupon
become our enemy. /I^,

3. It is to be confidered that finning fo as
more diredly to vex the Spirit of God, does
carry with it a withftanding of the Spirit in that
which is its proper office ; which is a great ag-
gravation of the wickednefs. It is one thing
when I withftand a perfon in a thing, which he
does cafually and by the by ; and another when
I withftand him in that, which is his ftated bu-
finefs. It is, you know, refckoned an high af-
front among men to be refifted, and withftood
in an office. To oppofe an ordinary, private
perfon, is but a fmall matter in companion of
affronting an officer, in the execution of his
office. The Spirit of God, when it is about the
work of diffufmg Gofpel light and grace, is in
the work of its own office. And when perfons

do

( 241 )
do fach things as are vexations in this refpe^l ; S e r m.
that is, oppofc and withltand the holy Spirit in ^HI.
its proper Hated bufincis, this mud needs be
highly provoking. It is a bold and infolent af-
front done to the BlefTcd God ; and therefore
may well infer upon ftich a people that dreadful
thing, that God fhould turn againft them, and
become their enemy.

Now as to the ufe (though thcfe matters have
been more lightly touched and confidered, thaa
the matter required for want of time) v/e may
infer the following things.

I. We may infer hence, that among a people
profefling the name of God, the Spirit of God
is wont to be at work ; and where it is not doing
any work, we cannot fuppofe it to be thus vexa-
tioufly refilled, and contended againd. It was
the teftimony that Stephen bore againft: this
people, even dying, that they conftantly rebelled,
and vexed the holy Spirit. Te do always refiji
the holy Gboft : as your fathers did fo do ye y.
Now what doth this imply ? In as much as it is
faid exprefly that there was a war kept up againft
the Spirit of God, from age to age, and from
generation to generation ; it implies, that as they
were from age to age a profelTing people, fo
from age to age the Spirit of God was flill,
more or lefs, driving with them : or q\(c how
could they be faid always to refid ? Where there
is no driving, there is no refiding. We ought
therefore to confider this, that ordinarily where
the Gofpel is profeiTcd, there the vSpirit of God
Vol. II. CL ' '^

( H^y

is at work, more or lefs ; though not always fo,
as to prevail. It is a free Spirit ♦, and works, as
the wind blows, where it lifteth, and to what
degree alfo. But I conceive, that in all thofc
who live under the Gofpel, the Spirit of God
moves at fome times, in one degree or another.
For it is hardly to be imagined, that any fhould
wear out a life's time under the Gofpel^ and not,
one time or other, have the injection of fome good
thought, fome check or rebuke, as to their evil
courfe; and fome inclination, at leaft, to return,
and alter their courfe. And I doubt not but there
is a parity between thefe two cafes ; that is, as
in matters of confolation the Spirit of GoD co-ope-
rates with our fpirits, fo he doth in matters of
convidtion, whether it ever becomes effedlual or
no. So that I reckon it mod fafe, and mofl ho-
nourable to God, when any injedion of that
kind is made in the confeience of any man, that
lives under the Gofpel, to afcribe it to the Spirit
in its common operations.

II. We are hereupon to refledtandconfider, whe-
ther this may not be much our cafe and the cafe of
the generality at this time, even thus like the Jews
to have vexed the holy Spirit of God, which hath
been for a long fealbn dealing with us. Recount
■<f,'ith your felves the particulars mentioned ; and
think whether there has not been a great deal of
vexation given the Spirit of God in thofe feveral
ways. But I cannot (land now to remind you
of them.

III.

( 243 )

III. Let us be hereupon perfuaded to haiften Su r m,
the taking up this controverfy (for it is a dread- XIII.
ful thing to have it depending) by humbling,
and abafing our felves in the dud, before the
Lord ; for our felves on our own account, andl
on the behalf of the generality of chofe among
whom we dwell. SureJy this ought to be much
the bufmefs of fuch a day as this, even deeply to
humble ourfelves before the Lord, for the vexa-
tion given to his Spirit; and that our temper,
courfe, and fpirits run fo diredlly counter to him.
We fhould not want matter of humiliation for
many fuch days, if we did bur ferioufly confider
this cafe 5 though every day fhould be kept a
fall, and as a day of humiliation on this account.
And indeed it is fad, when the matter of humi-
liation is fo very great and manifeft, there fhouJd
be any appearance of declining thefe occafions,
or of fhynefs in clofing with them. We defire to
blefs God for it that it is in the hearts of any to
join us, but yet it cannot but be obferved that
there is too great a coolnefs ; and many perfons
are eafily diverted, it is to be feared, from clo-
fing with fuch occaiions as thefe. And methinks
it is more efpecially to be obferved, that but
few maflers of families do appear before God,'
at fuch times and on fuch occafions ; who might
reprefent their families, and in the name of them
come and lie proftrate at the foot of the throne of
grace.

Giv£ tnc leave but to refleft upon a pafTage,
*^hich is not unworthy 6f our notice upon this

Q^ 2 occafion.

( 244 )

occafion. They are the words of thofe idolatrous
women that burned incenfe to the queen of
heaven, who faid to the prophet Jeremiah •, IVhen
we burnt incenfe to the c[ueen of heaven, and poured
cut drink-offerings unto her, did we make her cakes
to worfhip her^ and pour out drink-offerings unt&
her <vithout our men ^ ? Did not they come and
fall in with us ? It is a fad cafe, if the men of
our times cannot be as forward to fall in with the
ways and methods of atoning God, and paci-
fying his difpleafure againft us, as they were in
thofe days in ways of fo high provocation !

IV. Let us apply our felves particularly and
with great earneftnefs to fupplicate the conti-
nuance of the Spirit, where it remains breathing
in us ; and the reltoring it, where it had been
in any meafure reftrained. Oh, how loud and
importunate Ihould our cries be upon this ac-
count I It is a fearful thing to lie under the guilt
of continual vexation to the Spirit of God. You
know there is a particular accent put upon fuch
wickednefs. You know there is fuch a thing as
the fin againft the Holy Ghoft, in an eminent
fenfe ; and we had need to take heed of every,
gradual approach unto it. I do not think that
every fin againft the Spirit of God, is that fm
againft the Holy Ghoft •, but we had. need, I fay,
to look to ourfelves as to any gradual approaches-
to it. For how great is the cenfure laid upon
that fin! It is therefore a fearful thing to have
our heart and way bent againft the way and

courfe,'
• Jcr, XL IV. 19.

( 245 )

courfe, the tendencies and motions of the HoJyS e r m.
Ghoft. XIII.

And when we confider the matter in this light^,
what reafon have we to cry out, as we find the.
Pfalmifl; does ! Caft me not away from thy pre-
fence ^ take not thy holy Spirit from me^. It is a
great matter God hath againft us, when he hath
this to charge us with, namely the vexing of
his Spirit. It is a part of the charge againft So-
dom, that they vexed Lot's righteous Spirit^.
It is mentioned as an high aggravation of their
wickednefs that they vexed the fpirit of a righ-
teous man. But how much more heinous a thing
is it to vex the Spirit of God ! Is it (fays the
prophet Ilaiah) a fmall thing to weary men, hut
will ye weary my God alfo ^ ? And the more we
apprehend the heinoufnefs of this matter, the
louder fhould our cry be, " Take not away thy
'' holy Spirit from us, that Spirit, which we
"have vexed, grieved, and done fo much to
" quench." And to this purpofe confider, be-
fore I conclude, thefe two things.

I. The exigence of the cafe, and the neceflity
of having this Spirit. Alas ! what will become
of us when this Spirit is gone, quite gone and
breathes no more? What do we conceive of
our felves, we that carry about with us bodies of
flefh, animated by a living foul ? What becomes
of us when that Spirit retires, and is gone.^ into
what noifome putrid carcafes do we turn in a fhort
time! and what a miferabie carcafe will that
0^3 Church

* Pfal. LI. II. '• 2Pcr. II. 8. « Ifai. VII. 15,

( 246 )

Church become, out of which the Spirit of Gqu
is gone ! a body without a foul ! an unmoving
breathlefs thing ! If God fhould ieave us the
Gofpel, and the external frame of ordinances,
what will that avail us when the Spirit is gone ?
The matter would be with us, as with fome
noble flately manfion-houfe, that is deferted of
its great inhabitant. There you may come in,
and walk from room to room, and find no body,
where there was once great refort, and a great deal
of fplendor, pomp, and joy 5 but now, nothing
but defolation ! Such a thing will that Church
be, out of which the Spirit of God, the great
Inhabitant, is gone. You might have gone to
that ordinance and the other, and have met with
life; but now no fuch thing: there are the empty
rooms inhabited by no one.

We (hould therefore fo apprehend the exi»
gence of the cafe, that our fpirits may be awakened
and ftirred up, even with the utmoft importu-
nity, to obviate and avert, as much as in us lies,
fo great a calamity as this, and fo great a death.
The prefence and influence of the Spirit would
ft and us in the ftead of a great deal of mercy of
other kinds. It was fuppofcd, that to have mi-
nifters and teachers in the Church would over-
balance a great calamity, where it is faid i Thcugb
the Lord give you the bread of adverftty^ and the
water of affiiSion^ yet Jh all not thy teachers he re-
moved into a corner any more^ but thine eyes fhall
fee thy teachers ^, But hpw much external mifery

would
^ Ifai. XXX. 20.

( 247 )
would it outweigh, to have this Spirit (fo teach- S e r m.
ing as none does) remaining among us ! So that XIII.
it may well become us ftill to be praying
** Lord whatever thou doeft, withdraw not thy
*' Spirit from us! Rather tear our flefh, pour
** our blood like water upon the ground, than
*' ceafe to be pouring out thy Spirit among us !**
We fhould make this much the defign of all our
prayers on fuch a day as this.

It may be, many are come before the Lord
this day, to try to deprecate and avert that wrath,
which threatens us with external calamities; or
that they may do fomething for the faving their
eftates, and their pleafant deiedable things : but
this is a low defign. Rather fay, ** Let all thefe
" things go, if thou wilt Lord, but let thy Spi-
*' rit remain ! let that breathe, and work in us
*' ftill; and do with us, in all external refpedts,
" what thou wijc.*'

Let us labour thus, I fay, to apprehend the
neceflity of our cafe. It is not necefTary that
we fliould be rich, or in quiet, or at liberty ; it
is not necefTary we fliould have fuch, and fuch
external accommodations; but it is neceflary wc
fhould have the Spirit: for Tbey thai have not
the Spirit of Chrift are none of his ^ And again,

2. Apprehend too (wherewith I clofe) the
poffibility of fucceeding well, in our ftrivings and
wreftlings with God, yet to obtain more of his
Spirit. \t is it felf a Spirit of grace, and fup-
plication ; and according as it is complied with

* Rom. VI II. 9^

( 248 )

In that, which is its proper bufinefs and office,
lb we may cxpe6l more and more plentiful ef-
fufions of it. We are therefore to look upon
this as a hopeful cafe, if we fct our felves to
ftrive with God for his Spirit, that it fliall not
withdraw. But if it be an indifferent matter
with us, then are we loft before we are aware.
We feel death creeping upon us by degrees,
and we regret it not •, death drawing near our vi-
tals, but we mind it not.

This is a fad cafe; but if we, feeling a decay
and Janguifhment, cry with Importunity to God,
the cafe is not hopelcfs. He hath faid, that he
will give the Spirit to them that a(k for itj and
that he will pour out his Spirit upon us. Chrift
reprefents it as given to a child, as a boon from
the father; and that this gift is comprehenfive
of all good things \ Nay that the Spirit is to
us, as bread to a child ; for we can no more
]ive without the Spirit, tlian a child can without
bread.

If we would therefore fet our felves a craving
in good earneft, and reprefcnt our cafe to the
Father of fpirits and of mercies, his bowels would
work towards us ; and he would not long with-
hold his Spirit from them, whom he fees to want
it, and aflc for it. Therefore beg of God thus:
'' Oh Lord, behold a poor company of crea-
*' turcs gafping for life ! thy Spirit is vital breath ;
'* we are ready to die, if thy Spirit breathe not.
" Pity thine own offspring, thou Father of

*' mercies,
^"Afatt.vii. II. coir.pa^fcd with Luke XI. i;.

( 249 )

•^ mercies, and of all fpirits!** Surely thenScRM,
this Spirit will return i for why fhould not we reft -^^^1-
upon his promife, who has faid, that God will
give his holy Spirit to them that afk him?

And we may the more boldly afk, becaufe
we may fuppofe our felves to be nearer thofe
days, wherein there Ihall be a more general
pouring our of the Spirit? And we might argue
that thofe days are nearer indeed, if there was a
more general, and importunate, and loud cry for
this Spirit. This would import that a great mea-
fure of it is already come, and that far greater
meafures are coming. It would be an Argument,
that it would be a Spirit of confolation and joy,
life and vigour-, which would make religion a
glorious thing, and Chriftians fhine and live,
both at once.

S E R M.

( 2JO )

SERMON XIV.

Preached at Haberdaflier's-Hall,
September i6, 1677.

JAMES I. 22.

But be ye doers of the word, and not hearers
only^ deceiving yotcr own fehes.

TH E limits of my time, fince I intend
to difcourfe to you only this hour upon
this Scripture, will not allow me to re-
flecl much upon the context; which is alJ fuita-
ble, and of the fame piece with the words of
the text it felf. We have at the eighteenth verfe
a very high elogy given us of the word of God,
as that which is the divine {ced and principle of
the new birth-, and out of which God's great
and glorious work of the new creation doth re-
iult. Of bis own will begat he us with the word
cf truths that we Jhould be a kind of firfl fruits
(f his creatures. Whereupon the exhortation.
Be fwift to hcar^^ is grounded ; that is, be very
covetous of all feafons to wait upon the difpen-
facions of this word. And then, at laft, we
come to this caution here in the text •, But be ye

• doers
* Vcr. 19.

( 251 )

doers of the word, and not hearers only. Though Se r m.
hearing the word is the appointed means of this XIV.
new creation ; and is that, which by divine de-
fignation is able to fave the foul of a man, by
virtue of that efficacy which many times accom-
panies it from God; yet this is not to be un-
derftood, as if it fhould do any fuch work upon
them, who only give it the hearing, and no
more. And therefore the Apoftle thinks it fea^
Ibnable, and necefiary to give this intimation by
the way, upon what terms we might expedl fo
glorious an cfFedt to be wrought by it : that is,
fuppofing that we apply our felves to attend upon
it, with that earned intention of the mind, as
thofe who have a defign to comply with, and to
guide and govern their practice by the word
they hear; otherwife all will come to nothing.
Be ye doers of the wordy and not hearers only^
deceiving your own felves,

W E might recommend to you feveral propo-
fitions of divine truth from this Scripture ; bat
we fhall chufe to colle6b, and gather up all as
much as we can into one, for the fake of greater
difpatch, which you may take thus.

That it is a miferable felf-deception for any
to be hearers of the word only, and not doers of
it. And herein we Ihall fpeak to thefe three
things, as previous to the improvement of it,

I. Shew what it is to be a doer of the word.

II. What to be a hearer only. And

in.

( 252 )
VOL. III. Wherein thofe, of the latter fort, do
II. fo miferably deceive themfelves.

I. W E are to fliew what it is to be a doer of
the word. The expreflion plainly imports an
habit ; according as we denominate every perfon
tliat is of fuch or fuch a calling, or trade, from
the coiirfe and way of life which he follows. A
doer of the word *, is not one that doth fome
fingle ad, now and then, which the word in-
joins or diredis; but one whofe wonted courfe,
and the bufinefs of whofe life it is to obey the
didlates of this word, and who governs his life
and the tenor of his adlions by it. Jufl as we
find the phrafe of a worker of iniquity^ is in the
Old and New Teilament made ufe of, to repre-
fent and hold forth to us the courfe of thofe per-
fons, who trade in fin. They are faid to h^ fin-
makers^ as the expreflion f doth emphatically
note : their bufinefs is to w^ork fin •, and they do
often exert their ilrength, and power, that way.
So we are to underftand in general, a doer of the
"ucord of God -, that is, one whofe bufinefs of his
life it is to do it in a continual courfe. And. this
fuppofes, ana includes in it many things, which
I fliall briefly hint to you.

1. It doth fuppofe a defign, a formed fixed
defign, that this iliall be my courfe. Accord-
ingly we have the Pfalmift: fpeaking to this pur-
pofe -, / have fivoru^ and I will perform it^ that
I zvill keep thy righteous judgments : I have in-

dined

( 253 )

dined 77tine heart to perform thy ftatutes alway^ S e R w.
even unto the end \ As if he had faid, I pur- XIV.
pofe and intend fo to do \ and this is an intention
I refolve to purfue, throughout my whole courfe,
from which nothing fhall divert me. So in like
manner when we attend upon the difpenfation of
the word, it fhould be with a fettled defign in
our hearts, and a fincere purpofe to learn fome-
what in order to pradice; to apply and accom-
modate to pradlice the truths we hear, and that
are capable of being applied to this purpofe.

2. It carries with it a very ferious applying
of our minds to underftand what is the mind
and will of God, which is held forth to us in
his word. That we content not our felves to
have heard fuch and fuch things propounded to
us ; but that we diftindly apprehend the fcope
and drift of what we hear, and what is the great
thing aimed at in it. For we can never be doers
of the word and will of God blindly, and in
the dark. It is necefiary that we underftand and
know it firft. It is a way we are to walk in with
open eyes. A good underjlanding (fays the PfaU
mift) have all ihey^ that do his commandments '.
He fuppofes a good underftanding as neceflary
to the doing the commandments of God. We
cannot do them, without having a right under-
ftanding of them. Thefe words do alfo imply
(which feems to be the particular fenfe of them)
that a good underftanding will certainly incline a
man to keep his commandments -, and that the

keeping

* Pfal. cxix. io6, 112. « Pr^I. cxt. lo.

( 254 )
VOL. keeping his commandments will argue him to
H. have a good underflanding. And indeed he is
the wife man that underftands this to be his in-
tereft, and accordingly makes it his bufinefs to
know, and pradice the mind and will of Go d.

g. I T implies the ufe of our judgment in
hearing the word, in order to dillinguifh what is
divine, and what is human. For God hath
thought fit that it fhould be fo difpenfed in the
world, by fuch hands dnd^inftruments, as may
too pofTibly admit fomewhat that is human into
the difpenfation of it. It is fo fometimes merely
as to the manner of the difpenfation. There is
nothing of this treafure that is conveyed to us
by fuch vefTels, but it Will, fome way or other,
tafte of the veiTel. And that which we are prin-
cipally to attend and mind> is to clofe with that
which is mod fubftantial, as fuppofing it to be
altogether divine. It is alfo true fometimes that
there may be fome error as to the matter, as well
as the manner. And there our defire ought to
be of the fincere milk of the word, that we may
grow thereby, even as new-born babes ^. New-
born babes have a kind of difcerning if the milk
be pure, or if there be any thing ill-tafted or un-
iavoury in it. And there is a certain kind of
tafte and relifli, which belongs to the new crea-
ture. Cannot my tafte (fays Job) difcern perverfe
things ^ ? And this was the great commendation
of the Bereans, That they fearched the Scriptures
in order to know, whether the things fpokcn to

them
* 1 Pec. u. 2. * Job VI. 30.

them by the Apoflles, were of G o d or no ^ S e r m.

And it was noted to be a piece of gencrofity in ^ _ _
them. They were more noble than they of Thef-
falonica, upon this account. We are to make
ufe of our judgment : as the Apoftle prays for
the Philippians, that they might abound in judg-
ment and all fenfe, fpiritual fenfe ; that fo they
might difcern the things that differ, or approve
thofe, which are more excellent ^.

4. I T requires a great deal of reverence to be
ufcd in hearing the word. So to hear it as that
we may be doers, requires a very reverential at-
tendance upon it ; as confidering that this is a
revelation that comes from heaven, fome part of
which is now to be held forth to us. It is a di-
vine light, which, through fuch a medium, is
to fhine forth to us. And there is certainly al-
together a fault in this refped, among a great
many profeiTors of religion ; that the reverence
il wanting, which is due to thofe facred records
that go under the name of G o d's word, and
which he claims and appropriates to himfelf, as
his word. I have wondered, I confeis, to fee
how among icholars, and learned men, there
fhould be fo great a veneration for fome or other
notable pieces of antiquity, any aged volume,
any old record j and how high a price and value
have been put upon them. Now there is no
fuch piece of antiquity as this in all the world
that we know of. The holy Scriptures, at lead
a great part, are the moil ancient writings in all

the'
^ A^SMv'ii. II. f Phil I 9, 10.

(256 )

the world. And it fhould challenge a mighty
reverence and veneration, to have a word brought
down, and tranfmitted to us, through fo many
fucceflive ages. But to confider it as a divine
word, a revelation come from heaven, doth much
more claim our reverence. How (Irange a ve-
neration did thofe Ephefians exprefs for that
image, which, they were made to believe, fell
from heaven ! All Ephcfus, as it is exprelTed,
is a worjhipper of the great gcddefs Diana^ and
of the image ivhich fell down from Jupiter ^: as
if all the city were of a piece, all heart and foul
upon that one thing, which they believed to be
of heavenly defcent. Now this word we are
fure is a divine-breathed thing ; for all Scripture
is given by the infpiration of God '.

Then it is that the word is like to be done,
when it is received with reverence, not as the
word of man, but of God. When we in our
own thoughts prefix that preface to every part of
that truth, which he himfelf hath prefixed to
many parts and portions of it; namely, Thus
faith the Lordy who is the Lord of heaven and
earth. It is his word, who made and fufiains
all things by the word of his power. When
therefore we look upon this word as carrying the
flamp of the Majelly of God upon :r, then it
is like to command the heart; but it will fignify
little, till this is done.

5. To be a doer of the word f.iT:)Dofes that
we believe ir. Or that our hearing of it be

mingkd
^ Adts::ix. 35. • 2Tim. iir 16.

f 257 )
mingled with faith.' It profits not where it Is S r- r m
not fo; and figniiies nothing, if there be not XIV.
that mixture. The word of God, fays the ^"^
ApodJe, works cffeclually in them that believe^.
But, as it is in another place. The word preached
didnot profit them^ not being mixed with faiih in
them that hec^rd it ^ And it is never hkely that
men ihould pradife that word^ which they re-
gard no more, than the word of a child. If any
one, whofe truth you fLifpe6b, tell you this or
that, it will fignify little to determine your prac-
tice, or to guide and influence any defign you
have in hand. Now to receive this woi-d with
faith, is to rely upon the authority of the Ipeaker,
or him from whom it originally comes. This
" is the word of God. There is no more doubt
*' to be made of it, than whether the things be,
*' or exifl, which I fee with my own eyes."
For it is faith -that fupplies the room of fightp
iff reference to things that fall not under our eye.
Faith is the fubflance of things hoped for, the
evidence of things not feen "". " God hath faid
" this 5 and therefore it is as fure, as if my own
'' eyes faw it all." The Gofpel is the power
of God unto Salvation, to every one that be-
lieves" j but to them thac believe not, it figni-
fies nothing, it has no power with them. Again^

6. It requires lovej a great excrcife of love
that the heart may clofe with it. It is faid of
fome, that they received not the love ot the

Vol. II. R truth

^ I Their. II. 13. ^Heb..iv, 2. f^Hcb. xi.i.

( 258 )

VOL. truth that they might be faved ^ They had
II- pjeafure in unrighteoufnefs. They had fo miKh
love to wickednefs, that they had none for truth.
Therefore they were left under ftrong delufions
to believe lyes, that they might be damned.
So you find things are connedled there. The
Jove that is required here, is fuch as works out
in fincere defire of the milk of the word, that
fo we may grow thereby p. Alfo in dehght ; for
the foul hath a fweet and favoury relifh in it.
O how love I thy law '^I fays David: which was
the name of that revelation of the mind and will
of God then extant; and was fweeter to him,
than honey to his ta(le^ Thy words (faith Jere-
miah) were founds and I did eat them \ and thy
word was unto me the joy^ and rejoicing of my
heart ^ The word of God is then like to be
done, when there is fo dear a love to it ; and
the foul fo taketh complacency in it, and unites
to it, that it becomes as it were confubftantiate
with the foul it felf. And again,

7. It requires fubjedion ; an obediential fub-
je6lion to it, and compliance of heart with it.
Receive with meeknefs (as it is in this context) the
ingrafted word^ which is able to fave your fouls ^.
There are many hearts of men fo oppofite to
the word of God, that when they meet with
that in, and from it, which is crofs and adverfe
to their corrupt inclinations, their fpirits fwell,
and (lorm and tumultuate 5 and they are ready to

fay

• 2 Theff. u. 10. » I PcM I. 2. <» Pfal. cxix. 97,
' ver. 103. • Jercni. xv. 16* * Jam. 1. zi.

( 259 )

fay with thofe In tlie Prophet, IIjj word of the S e R ivr,
Lord^ which thou haft fpoken to us, we will not XIV,
hear ". You mud then receive it with meeknefs \
that is, fo as to yield to it, how crols foever it
may be to any prcfent difpofition of yours. The
word has been fo received by gracious hearts*
when it hath fpoken very terrible things. When
dreadful things were foretold by the Prophet to
Hezekiah, he faid ; Good is the word of the hordy
which thou haft fpoken^ . Again,

8. It requires a previous transformation of the
heart by it, fo as that the proper (lamp and im-
prefs of it be upon the foul. For the word can
never be done by the hearer, but from a vital
principle; of which it is it felf to be the produc-
tive means. So it is faid to be in the eighteenth
verfeofthis chapter, in which is my text-. Of
his own will begat he us with the word of truths
that we fhould he a kind of fir ft fruits of his crea-
tures. If the new creature be not wrought by it
in the foul, there will never be that doing of the
word, which is expeded and required. There
muft be an exemplar copied out from the word
upon our hearts; and then we are to pradife,
and do according to that exemplar: ftiil com-
paring it with the firft idea, to be feen in the
rule, or w^ord it felf. Ton obeyed (fays the
Apoftle) from the heart that form of do5lrine^
which was delivered you^. Or, as the words are
capable of being read, into which ye w>ere deliver-
ed. That is, you were call into the very mould
R 2 of

" Jcrem xLiy. i6. ^ IfaL xxxix. S. ^ Rom. vi i;.

( 26o )

V O L. of the word -, and have received the ftamp and
n. imprefs of it upon your fouls, and fo have obeyed

^*^Y^*^ it from the heart. Our Lord Jefus Chrift in his
kingdom (in that part of it which is more ap-
propriate and pecuHar) rules over a wilHng people,
and is not a king of flaves. He is obeyed with
an inward inclination and propenfity of heart.
His power hath made his fubjeds willing ; that
is, by writing his law in their hearts, which is
the great promife of the evangelical covenant.
When fouls are made the epiftle of Chrift, having
his mind tranfcribed, and written out upon their
hearts; then it is they obey, and do the word,
and never till then. And then it requires alfo,

9. A Faithful remembrance of it; that is,
of its rules accommodable to particular occafions
as they occur. The Apoftle fubjoins here in the
words following my text a reprefentation of
the man that hears, without a defign of doing
the word ; who, fays he, is like unto a man he-
holding his natural face in a glafs : for he heholdeth
himfelf^ and goeth his way^ and ftraightway for-
getteth ivhat manner of man he was^. If we ap-
ply th^ Apoftle's fmiilitude fully unto the pur-
pofe for which he brings it, it muft not only have
reference to fuch an idea, as \ye have exhibited
to us in the word ; or the reprefentation of what
we now adlually are, but alfo of what we fhould
be, both together. Looking into the word as
into a glafs we have a reprefentation made to us
there, of the new creature in all the lively linea-
ments
y Jam.i. 23, 24. '

( 261 )

ments of it ; and fo we fee what we fliould be : S e r m.
and comparing our fclvcs therewith, we fee XIV.
what we are ; and wherein there is a deficxion,
and difagreement from our pattern. They that
do only throw a tranfient eye upon the glafs, go
away and forget what they fee -, the image va-
iiillieth prefently out of their thought. There-
fore there mufl be a perpetual image kept up be-
fore our eyes, by a faithful and continual re^
membrance of what the word of God reprefent-
eth to us ; to wit, of the true complexion of a
Chriftian, and wherein our own difagreeth: that
fo upon all occafions we may be able to correcb
thereby what is amifs; and to dired our way
and courfe according thereunto. And then
there muft be in the

Last place, an aftual application of all fuch
rules in the word, to prefent cafes, as they occur.
Thy word I have kept in mine hearty that I might
not Jin againfi thee ^ It is laid up in that repofi-
tory and treafury for thispurpofe, to be ufed as there
is need and occafion. Therefore fo fkilful ought
we to be in the word of righteoufnefs, which hath
enough in it to make the man of God perfed,
and throughly furnifhed for every good work;
that upon all occafions, and whatever work we
go about, we may have our rule ftill in readinefs
to apply, and adluaily may apply^ it to our cafe :
fo as neither on the one hand to walk dubioufiy,
nor carelefly on the other. For thofe are ex-
tremes to be avoided. A continual fcrupulofity

R 3 ^^

* Pfal. cxix. II.

( 262 )

is provided againft by a continual acquaintance
with the word, and having rules always in readi-
nefs to meafure particular cafes by as they occur ;
and, on the other hand, careleflfnefs is inexcufa-
ble. For many walk without having any regard
to their own fpirits, and matter it not whether
they are right or wrong. To have this word,
as the meafure of our lives, to apply to upon oc-
caCon, is neceflary in order to avoid thefe ex-
orbitances-, the one whereof is fo very uncom-
fortable, and the other fo very dangerous, and
deftrudive, But then we are

II. To fpeak to the other thing a little ; name-
ly, what is it to be a hearer only? By being a
hearer only, we muft not underfland every thing
to be excluded, befides the bare external ad of
hearing; as if no more were intended by it, than
the outward adl common to man with the brute
creatures: for, undoubtedly, there may be in-
cluded in it many adls of the underflanding, and
of the outward man. So to be a hearer only,
is in the general to hear without any defign of
doing at all. For when it is required that we
Ihould be doers, the meaning of it is, not that
we muft be doers of all that is bidden and direded
by the word, juft while we arc hearing. There-
fore that which is required over and befides hear-
ing, is a defign to be doing the word ; while to
be hearers only, is to hear without any previous
defign pf ading according to what they do hear.
Some other motives and confiderations there are,

wliich

(263)

which bring perfons to hear ; but as for the bu- S e r m.
finefs of pradice they intend it not. It never XIV.
came into their minds to look upon th^t as the ^'—^"■^
true and proper end of hearing, that they fhould
do, and pradife what they hear.

Now truth is but one, error is manifold. If
there be but one right end, that end is to be aimed
at, which is pradtice. And that we may be capa-
ble of this, but oneintire frame and right difpofi-
tion of foul is required. But various are the ends,
and many are the ill principles and difpofitions>
which may have place in the fpirit of a man in
reference to this matter. It is, therefore, a ma-
nifold charafter, which I might give, if the time
would allow, of the hearer only. For as there
is a manifold end; and many indifpofitions, in
the fpirit of a man, to the true end : fo mani-
fold are the charaders of fuch as are hearers only.
Therefore we are not to fuppofe, that they all
belong to one and the fame perfon •, but fome to
one, and fome to another. There is,

1. The unattentive hearer ; that taketh very
little heed to what he heareth. We ought (fays
the Apoftle to the Hebrews) to give the more
earneji heed to the things which we have hcardy
left at any time we Jhould let them Jlip^, And
fet your hearts (fays Mofes) unto all the words ^
which I teftify among you this day ^. He that ne^
ver intends to be a doer of what he hears, will
very probably little regard what he hears.

2. There is the inconfiderate hearer; that
never ponders what he hears, nor compares one

R 4 thing

* Heb. 1 1. £. ^ Deut. xxxi i. 46.

Wtfry^w

( 264 )

S E R M. thing with another. I can but name particulars
^^' to you, which might well be inlarged upon.
There is again,

3. The injudicious hearer -, that never makes
any judgement upon what he hears, whether it
be true or falfe. All things come alike to him,
he matters them not. . Confideration is in order
to judgement, and judgement follows upon it.
We deliberate firfl:, and then judge upon that
deliberation. The inconfiderate hearer, therefore,
will be an injudicious one. There is alfo,

4. The unapprehenfive hearer; who hears
all his days, but is never the wifer. Ever learn-
ing, but never comes to the knowledge of the truth.
No light comes in to bim, and he remains as ig-
norant after twenty years living under the Golpel^
as he was at the firft.

5. The ftupid, unaffedbed hearer; that is as
a rock and a (lone under the word. Nothing
ever enters or gets within the flony ground.
Things are heard fometimes that would even rend
hearts all to pieces, if rightly difpofed; things
full of terror, amazement, aftonifhment, and of
dread; but they are heard by thefe without any
trembling. Rocks and mountains may fhake
and fhiver, fooner than they. Again,

6. There are your prejudiced, difafFefled
hearers; who hear with diflike, efpecially thole
things which relate 10 pradice: and with the
greater diflike it may be, by how much the more
what they hear, relates to the proper end of
hearing. They cannot indure fuch things as aim

at

( 265 )

at the heart, and concern the biifiners and work VO L^
of reh'gion. And there are again, H.

7. Your fan taftical, vohiptuous hearers; that
hear only to pleafe their fancy or imaginations.
So they come on purpofe to try if they can hear
a pretty fentence, any fine jingle, fome flafhes
of wit. For it may be they have found fome,
who have to do with this facred word, that will
allow themfelves to be fo vain, as to gratify them
in fuch things, when they' come with fuch an
expedation. Of which temper I remember an
Ancient faying, that " It is a difmal token upon
" a perfon to feek for the gratification of his fancy
'' in ferious matters.*'* As if one would bring
mufick to another, that lay under the torture of
a broken leg; how very incongruous would this'
be! And fuch we are to confider is the ilate of
fouls, all fhattered, broken, difeafed, and maim-
ed. This is the common cafe of thofe we have
to do with f. There are again,

8. Your

* Dljfohit! eft pe [ton's iri rebus ferils quaerers voluptatcm.

+ The word here axpo^cTal, hearers only, m.ly remind
one (fays the Author) of an ancient word that is of affinity
with if, namely, a,Y.aQXiJ,otrix, ; of which this is the (enfe.
It was the name of certain fongs and fonnets, joined with
vocal and inftrumental mufick, which were wont to be ufcd
in the conclufion of ftage-playi, wherewith the hearers
were entertained at their going out of the theatres. They
were alfb very frequently ufed in the clo(e of banquets.
Why ! the word of Go d is looked upon as fucli an ocapoxixoc^
and the things contained in it as dy.boxfxo(,toi^ to thefe
[axpoaTal] kind of hearers. Thou art, fays the Almighty
to the prophet Ezekiel) U7it9 them as a very lovely foug of one

that

( 266 )

8. Your notional hearers ; that are of fome-
what a higher form and fed: than the others : who
do not aim merely to have their fancies and ima-
ginations gratified by fomething light and flafliy,
but their underftandings alfo. But it mufl be by
fome fine notion, which they have not met with
before. And fo they always come to learn forre
kind of novelty, and if they cannot meet with
fome new thing, which they have not met with
before, they go away with a great deal of dif-
like, and diftafte, at thofe they hear. With
thefe, (and they are for the mod part of the
fame fort, and therefore we may join them toge-
ther) you may put, *

9. Those talkative perfons ; who only come
to hear that they may furnifh themfelves with
notions for the fake of difcourfe : or that, when
they come into company, they may have fome-
thing juft to talk of afterwards. Upon which
^n Heathen moraliil refleds with a great deal of
ingenuity. " That is (faith he) when they hear
*' fuch moral precepts as the philofophers ufe to
« deliver, and prefs in the fchools ; as all came
*' into them in words, fo, with them, all go
*' out in words. Which is juft the fame thing,
*' as if the fhecp, when they have been grazing
" all day^ Ihould come at night to the Ihepherd j

« and

thpt hath a fleafant X'^/Vf , a7id can phty roell on an injlrument ;
far they hear thy words but do them 7iot. Ezck. xxxiii.52.
Such hearers there are who come only to have their imagi-
nations and fancies gratified with fbmewhat, that may be
delicious to them ; and that is all that they aim at. Thele
fure arc kartr; miy !

( ^^7 )

" and caft up the grafs they fwallowed, to ihewSE Rm;

" how much they had eaten. Grafs it came in, XIV.

" and grafs it goes out again. The fhepherd

" does not exped this, but expe6ls that of the

*' grafs they had eaten that day, diere fhould

'' come milk and wool from the concotflion, and

^' digeftion of what they had eaten." It is

much that we have need to learn fuch documents

as thefe from an Heathen. What ! becaufe all

we hear comes to us in words, fhould it all come

out in words again.? No, the end is furely that

it fhould be fo digefled, and concodled, as to

yield work and fruit, agreeable to what we hear.

And then there are again,

ID. The cenforious and critical hearers j who
come on purpofe, not as doers of the law, but
as judges. They come to fee what they may
carp at, and fo to pafs their verdidt. " Were
" fuch and fuch things rightly methodized } fuch
*' and fuch words well placed.? was there an
*' exad concinnity in what was faid?" and the
like. This now is all the defign they have in
hearing the word. And then there is another
fort too, and we have fome experience, I am
afraid, of too many fuch, in the age and day
wherein we now live, and that is.

Lastly, Malicious hearers ; that come on
purpofe to feek an advantage againfl thole, they
come to hear, particularly from what they preach.
By this fort, you know, our Saviour was often
pefler^d: who came to hear him, and to put
queftions to him ; and fogavehimoccafions to

fpeak,

'( 268 )

VOL. fpeak, only to intrap and infnare him. To which
II. may be added your raging exafperated hearers,
fuch as Stephen's were at his laft fermon ; who
gnafhed upon him with their teeth, and could
not forbear violence to his precious hfe, upon
their hearing him. Thus you fee the characters
of thofe that are hearers only, which are various
and manifold. I fhall only touch upon the

III Thing, namely, to fpeak to the felf-
deception of fuch perfons. And here I fhall
Ihew, wherein fuch are deceived ; and the grofT-
t\c{s of the deception it felf,

1. Wh E R E I N fuch are deceived. And they
are certainly fo,

(i.) In their work. For they commonly
think they have done well ; and they find no
fault with themfelves, that they have been hearers
only. And then

(2.) As to their reward they are alfo deceived.
They get nothing by it all this time. That, and
their labour is all loft. Wbo/o looketh into the
f erf ell law of liberty^ and continueth therein, be
heing not a forgetful hearer but a doer of the word^
this man fhall he hleffed in his deed". But they
never go away with a blefllng-, moft certainly
they mifs of it, who are hearers only.

2. For the groflhefs of this deception, it
will appear to be very great, if we confider,

(i.) That they are deceived in fo plain a cafe.
For it is the plaineft thing in the world, that

the
? Jam, I. 25.

( 269 )

the Gofpel is fent in order to pradllce. NowSerm.
how ftrange is it, that men fliould be deceived XIV.
in a thing fo plain! What can the Gofpel be fent
for but onJy in order to pradice? -What other
aim, or end, can it pofljbly have? As might be
fhewn in many particulars, if time gave leave.
And,

(2.) It is felf-deception ; for they are faid to
deceive themfelves ; which is a far other thing,
than when the matter is wont to be exprefTed
pallively only, and in fofter terms. As to fay
to a perfon, " Sir, you are miflaken; you are
*' deceived and impofed upon.'* This, I fay,
is much gentler, than to fay of a man, that he
deceiveth and impofeth upon himfelf. For this
carries in it an intimation, that men do ufe fome
induflry in the matter; that they induflrioufly
deceive themfelves, as indeed it mud be fo in
this cafe. For if men did not ufe fome art or
contrivance, they could never have hid theie
things from their own eyes; particularly, that
this word is fent to be the guide of men's prac-
tice. And to overlook fuch a thing as this all
their days, (as thofe men mud be fuppofed to
do who are hearers only) is miferabic deception.
It is their trade, and a poor trade the Lord knows I
And they mull; be fuppofed to have ufed a great
deal of artifice with themfelves, to veil fo plain
a cafe as this from their own eyes and view; ib
as not to underftand, that the Gofpel is fent to
be their rule of practice, in order to their attain-
ment

( 270 )
ment of an happy flate at laft. And now, to
fhut up all with a little application, we may
learn hence,

I. That perfons are apt to overlook the main
of their duty, and to take up with fome lefTer
parts.

II. That in the very bufmefs of hearing the
word, there is great danger of felf-deception, if
perfons do not carefully Avatch againft it. And
again,

III. We may learn, that the whole bufinefs
of the Gofpel hath a defigned reference unto prac-
tice. Be not hearers only^ hut doers of the word.
As if he had faid. Do not fatisfy your felves
with merely hearing the word of God, as if
there was nothing in it conducing, or referable
to practice, as generally the things contained in
it manifeftly have; for this alone is not fuffi-
cient to anfwer the end and defign of the Golpel.
Again

IV. We may learn, that it is a duty of very
great concernment to attend upon the word
preached, or to be an hearer of it; for the whole
bufinefs of our pradlice is to be confequent there-
upon. It is then of great confequence to be a
hearer of the word ; and as much as this duty is
negledled by many, the whole ftrefs lies upon it
of the defign and end, for which the Gofpel
comes into the world. The Gofpel fignifies no-
thing unlefs it be believed, and this faith cometh
hj bearing '\ There are many perfons that hu-
mour

* Rom. 1. 17,

( 271 )

mour and pleafe themfelves in talking againft fo Se r m.
much hearing, and fo much preaching; and XIV.
think it a vain, and needlefs thing. But that is
certainly becaufe they have litde confidered what
hearing, and preaching is for. If it was only
for the minifter to teach, and the hearers to learn
fome new thing not known before, truly all ne-
ceffary truth, by attentive diligent inquirers,
might be learnt in a Jitde while. But it is ra-
ther to urge and inculcate things, which were
known before. Therefore when the Apoflle had
faid, that it is by the word of truth that we are
begotten of G o d, to be a kind of firft fruits of
his creatures, he prefently adds, Befwifi to hear ^
As if he had faid, thefe things ought to be oftea
urged, and inculcated upon you ; that fo the pro-
dud thereof, to wit, the new creature may be
fure in you. If this is not done at one time, it
may at another ; fome time or other it may be ef-
feded. Therefore be fwift to hear, your life
Jies upon it. But then,

V. And laftly, You fee of what confcquence
it is to add doing, to the hearing the word. And
for that I need to give no other encouragement
than that of our Lord at the clofe of his fermon
on the mount. Whofoever heave tb thefe fay ings
of mine^ and doth them ; / will liken him unto a
wife man which built his houfe upon a rock: and
the rain defended^ and the floods cam^^ and the
winds hlewy and beat upon that houfe y and it fell

not^
« Jam I. i8, i^.

( 272 )

VOL. not^ fcr it was founded upon a rock. But, fays he^
11. Every one that hearcth thefe fqyiyigs of mine^ and
doth them not-, Jhallbe likened unto afooUflordan
which built his houfe upon the f and: and the rain
defce7tded^ and the floods came^ and the winds blewj
and beat upon that houfe ; and it felly and great
was the^ fait of it ^. And I cannot upon confi-
deration of this but apprehend, that, as the fla*
bihty of many (I hope) hath been promoted by
the much preaching, and hearing of our times 5
fo there are many (I am afraid) near to a very
dreadful fall, who have been hearers only of
Chrifl's fayings, but never minded to be doers
of them.

And I mufl needs think it flrange, if we have
not among us a general apprehenfion of the dan-
ger of lofing our opportunities of hearing the
word of God. We have thefe upon fuch terms,
that we Ihould, methinks, reckon our felves al-
ways in danger. And if we have any caufe for
thaj apprehenfion, what in all the world can we
imagine more provoking, and likely to infer fuch
a doom and judgement upon us, as the penury
of the word of God, than to be hearers only^
without any defign to be doers of it ? Whereas
if we did but fet our felves, with a more earneil
defign, to apply, and turn all that we hear, into
fruit and pradicej it may be this might prevent
fuch a ftroke as we are not without reafon to
dread, nor without grounds to fear. But if

we
f Matt. vii. 24 — 28.

( ^n )

we lliould not prevent it, yet it would be ^SerM,
Very comfortable thing however in a cloudy^ XIV,
dark and gloomy time, to be able to make fuch
a refledlion as this; " Blefled be God, while I
*' had fuch feafons, I laboured to improve them
" as well as I could. I laboured to take all op-
*' portunities that I could ; to hear with a defign
*' to do, to quicken and help me to move on-
** ward in Chrillian pradice.*' It will, I fay^
be very comfortable to be able to make fuch a
refledlion in a time of gloominefs and darknefs,
which it is pofTible we may fee^ and how foon
we know not. And if In fuch a feafon we fhould
be able to make this refledion^ it would be a
happy provifion for us againfl it. It would fup-
pofe us to have gotten fome flock, fome treafure
within us, which we might draw forth. We
Ihould then have the word within us, whichj
when we Ihould lie down, rife up, or walk,
might commune within us % and fo we be capable
of being preachers to our felves.

In a word, if ever we fhould come to fuch a
(late of things, that we fhould never fee the face^
nor hear the voice of a minifter of God's word,
where our lot is caft; if we fhould wear out our
days in a wildernefs, a defart, or a cave ; ic
would be comfortable to have this word a com-
panion to us, and ingrafted into us, which is
able to \di^(t our fouls : it would be comfortable,
I fay, to have a flock of divine truth to live upon,

YoL. II. S \i\itw

( 274 )

V O L. when we fiiould, as to the external difpenfatlon
n. of it, be in penury and want. Let thefe things,
therefore, move us to a more earneft endea-
vour to be doers of the word, and not hearers
only.

S E R M.

( 275 )

SERMON XV.

> Preached at Mr. Cafe's,
September 29, 1676.

LUKE XVIII. i—S.

Andhe fpake a parable unto them^ to this end,
that men ought always to pray and not to
faint ; /crying, There was in a city a judge ^
"which feared not God, neither regarded
man. And there was a widow in that city^
and fbe came unto him y faying^ Ave?2ge me
of mine adverfary. And he would not Jor
a while: but afterward he faid withifi
himfelf Though I fear not God, nor re-
gard man -, yet becaife this ividow troubletb
me^ I will avenge her^ left by her cofitinual
coming Jhe weary me. And the Lordfaidy
hear what the iinjuft judge faith : And
fid all not God avenge his own eledf^ which
cry day and 72ight unto him^ though he bear
long with the?n?

MY purpofe is not to give you a particu-
lar explication of this parable. The
dcfign of it is fufliciently fcen in the
application of it, which our Saviour here makes.
All that I Ihall at prefent do fhall be to fhew
S a you.

( 276 )

you, with all poflible brevity, the flrength of the
rcafoning which our Saviour here ufeth, from
the importunity and fuccefs of this widow; in
order to encourage our addrefles to God, and a
continuance therein without fainting. And his
argument to this purpofe may be feen to be very
ftrong and cogent, if we confider thefe two
things in tlie general.

First, The parity of reafon between the
cafe he argueth from, and that which he argueth
to.

Secondly, The fuperiority of reafon,
which is in the latter cafe, above the former.
For fo we mufl underfland him to argue, partly
a priori^ and partly a fortiori. And the ftrength
of the argument both ways we fliall endeavour
to make out unto you.

First, I am to confider the parity of reafon
between thefe two cafes; which you may con-
ceive efpecially in thefe four things.

I. That here was diflrefs in the one cafe,
and there is diflrefs in the other. This widow
comes to this judge in a very diflrefTed cafe, as
it fhould feera, though it be not particularly ex-
prefTed ; only it appears Ihe was very much
grieved, and that there was a great deal of
wrong done her. And fo in the other cafe, the
ele6l of G o D are always very much injured ;
and they fuflain a great deal of wrong from this
evil world, in which they are. And furely if

this

( ^77 )

this unjuft judge was moved with the diftrefs of S e r m.
this fuppliant, there is a great deal of reafon to •^^•
fuppofe, that diftrefs will be moving in this cafe
alfo ; and that the eledl will be heard, when
they make their cries to heaven, urged by their
own diflreiTes.

II. There appears to have been juflice in
the one cafe, as v/e are fure there is juftice in the
other. This widow's did appear to be a juft
caufe. She comes with this requeft to the judge,
that he would avenge her of her adverfary. The
w^ord * there ufed, fignifies, Rigb( me of my ad-
verfary. She came to petition a matter of right,
and all that fhe defired was to have right done
her. And there is a great deal of right in the
other cafe alfo. It is a righteous thing with God
(fays the Apoftle) to recompenfe tribulation to
them that trouble you ; and to you^ who are trou-
bledy reft with us^ when the Lord Jefus jUill be
revealed from heaven with his mighty angels *,
And again,

III. There v/as importunity in the one cafe,
and there is importunity in the other. Why
then fhould not fuccefs be hoped to correfpond
in this cafe, as well as that ? This widow was
fo urgent, that the judge was fenfible of a grie-
vance in it \ and found a neceffity upon himfelf
to do her right, left he Ihould be wearied by her
importunity. The ele61: too are reprefented as
crying night and day ; that is, the loud voice of
tllieir prayers is not by fits, only now and then,

S 3 but

*. ExJ/>c?io-ov, a 2 Thefl: i. (5, 7.

( 278 )

but is continued, and inceffant ; as night and day
takes in the whole complex of time. And do
you think then, faith our Saviour, that Ood
will not hear their cry ? Befides

IV. There is an obligation by office to do
right, both in the one cafe, and in the other.
The perfon, to whom this woman apphed her-
felf, was a judge in the city. Now it is known,
that in feveral of the more eminent cities of Ifrael
there were conflituted ftated judges ; to whom
all perfons might have recourfe, and bring their
grievances, in order to their being redreffed. So
that this woman doth not come to a perfon un-
concerned. She does not requefl, that an occa-
fional kindnefs might be done her; as one might
requefl fuch a thing of any one, when in necef-
fity : but fhe comes to an appointed perfon, to
one who by his office was obliged to right her.
And God hath been pleafed to take upon him-
felf fuch an office, and to make himfelf known
by the name of the Judge of all the earth ; that
all might know whither to apply, and to whom
they may appeal and addrefs themfelves. And
why is not right to be expeded in this cafe, as
well as in the other? So far this parable gives us
ground to argue from a parity of reafon. But,

Secondly, It gives us ground alfo for ar-
guing from a fuperiority of reafon too, in fundry
rclpcds. As, ,

1. I N refped of the fupplicants in the one
cafe, and the other. In refped,

11.

( 279 )

II. Of the perfons fupplicated in the one cafe,S e r m.
and the other. And XV.

III. In rcfpedl of the fupplicatlon it fclf in the
former cafe, and the latter compared.

1. There is very prevailing and muchftronger
reafon in the latter cafe, than in the former ; if
we confider the fupplicants in both, and com-
pare them. In the former cafe you have a poor
woman ; and here we are to confider,

J. That fhe was a fmgle wonxin, only one
perfon who comes to make her complaint to this
judge; but in the other cafe you have a com-
munity, the whole body of the eled. How vaft
is the difproporcion here! This great body join-
ing in one cry, furely that mud needs be unfpeak-
ably more prevailing! And

2. (For we can but fpeak fhortly to fo many
things as are before us) This was but an ordi-
nary woman, of an inferiour rank, by any thing
that appears; that is, Ihe is not mentioned here
under any remarkable particular charader, that
might add weight to her caufe and fuit: but this
community is a choice community; the eled; a
community of very peculiar perfons, that are fe-
ver'd from the reft of men, and diftinguifhed by
God's own i]3ecial feal fet upon them. As when
God's portion in the feveral tribes was fpoken of,
there were fealed of fuch a tribe, fo many thou^
fands; and of fuch a tribe, fo many thoufands\
All God's eled^ones, are fealed ones; they car*
ry a mark of honour upon them. The founda-

S 4 tiofi

*» Rev. VII. 4, &c.

( 28o )
VOL. tion ofGoT>ftandethfure^ having this feal^ the
II, Lord knoweth them that are his ^ And,

3. The fupplicant was unrelated to him, to
whom (he makes her fupplication. We do not
find, that fhe pretended to any relation to him at
all j only comes to him as the judge of her city.
But in the other cafe, the fupplicants are Go d's
cle6l-, his own peculiar people that he had taken,
and made nigh unto himfelf : called^ and chofen^
and faithful^ as you have thofe expreflions put
together in Scripture ^, And do not we think
then, that a more efpecial regard will be had here.
Befides,

II. There is a great fuperiority of reafon in
arguing from the one cafe to the other, if we
confider the perfons fupplicated ^ or to whom
the addreffes are made in each cafe. In the ge*
neral, in one cafe it is man % in the other, ^ it is
God. And particularly,

I. In the former cafe it was a wicked pro^
fane perfon, to whom the addrefs was made; one
that did neither fear God, nor regard man : good
to no one, neither to G o d nor man ; a vile
wretched creature, wrapt up within himfelf; who
ftudied, and confulted nothing but his own eafe,
and peace •, having no fear of G o d before his
eyes, nor any regard to man. But in the other
cafe, you have the holy God addreffed to$
whofe natural, effential holinefs, is a perpetual
Jaw and obligation to him, to do always that
which is beft. His effential reditude cannot

but
«- 2 Tim. 1 1 . ip, < Rev. xvi i. 14.

( 28l )

but do fuch things, as have an agreeable rectitude Se r m.
in them to his own very nature. ^ ^y^

2. In the one cafe it was a mercilefs man>
that was applied to; in the other, a merciful God,
How much flronger is thereafon! This judge
^was a man who had no mercy, no pity to any
one, but to himfelf. He tookfome pity of him-
felf indeed, that he might not be wearied out
with continual clamours and cries j otherwife, it
feems, his heart knew no pity, there were no
bowels of companion rolling, or working in him.
But in the other cafe, it is the Father of mercies
who is addreflfed, and appealed to. It is he
with whom there is fo abundant pity, and kind-
nefs; fo flrong a propenfion and inclination to
do good to the neceflitous and miferable, only
becaufe his will inclines and leads him thereunto :
the fpring and fountain of all that pity and mercy,
that is any where to be found, diffufed among his
creatures. If parents pity their children; if there
be bowels gathering in any towards the afflided,
and diftrefTed ; from what fpring, from what foun-
tain did all this proceed ? All muft come from
fome original or other ; and they can be derived
from no higher, neither are they to be derived
from any lower, than this great Father of mer-
cies. And what ! ihall not he hear his eled ? And
again,

3. It was, in' the former cafe, an unjuftman
that was fupplicated •, here it is the juft and righ-
teous God. As his holinefs doth oblige him in

general

( 282 )

V O L. general to do that, which is right and fit to be
^^* done; his juilice, as a particular attribute in his
general character, inclines him in this cafe to ad-
minifler, and execute juftice. As he hath been
pleafed mercifully himfelf to lay down a rule and
law of mercy, in reference to thofe that are his
(though it be impofnble that God can injure a
man in any thing, yet it is pollible that men can
injure one another; and very certain alfo that
thofe are the worft ufed by the world, who have
fuch a near relation to him, and whom he hath
chofen and gathered out of the world) fo here
in this cafe, when there is a proper objed of vin-
didlive jufbice, fhall not the judge of all the earth
do right, to whom righteoufnefs belongs as part
of his peculiar glory? And then again,

III. There is, in refped of the fupplication
on the one hand, and on the other, a great fu-
periority, sand triumphant prevalency of reafon.
For, in die former cafe, confider,

I. The matter of the petition of this widow;
and that was only a private good, that llie fought
for her klf: and confider alfo the petiuon of the
ele£l of G o D . They have all one common con-
cernment, wherein the intereft of G o d is in-
volved with theirs. So that whatfoever they
fupplicate for, as the ele6"t of God, muft
needs be a matter that is fo far publick;^ that is,
wherein they all agree, and in which their hearts
and defires do meet, and concur. It is one thing
for a particular perfon to defire to be gratified in
fomQ particular, private concernments; and ano-
ther

( 283 )

ther thing to infift upon luch matters as are com- S £, R m.
mon to us, with all the eled of God. And ^^^"
this it is to be fuppofcd is the matter of the fup-
plications of the eledl unto G o d in this cafe. It
is that, wherein all the eled do concentre, and
wherein all their defires do meet.

2. Look to the manner, and ftyie of the fup-
plication ; on the one part, and on the other.
This woman comes in her own name, but the
fupplications of the dcd: of G o d run in another
ftyle; they come all in the name of the great
Mediator, and IntercefTor. And is there not
unfpeakably more reafon, that we fhould expedl
their fupplications to prevail.^ They come in the
name of him, who is moft nearly related to the
Judge, and to them. We have a7i Advocate
with the Father^ Jefus Chrifi the 7ighteous *". It
is faid indefinitely, with the Father: not of his,
or our Father; but the common Father of him,
and us, as we are to underftand it. And fince
with him we have fuch an advocate, fhall we not
hope to prevail ? Again,

3. Consider the principle' of the one's fuppli-
cation, and that of the other. We mud fuppofe
this woman's fupplication to be dictated by her
own fenfe of the urgency, and necefTity of her cafe ;
and the unrelievablenefs of it by any other way,
than that of addreffing her felf to the known
judge. In Ihort, it was her own private fpirit that
dictated her fupplication; for llie alone knew
her own need, felt her own necefficy. But the
prayers of all the eled: of G 0 d have another prin-
ciple.

f I John u. !.

( 284)

S ERM.cIple. When they know not what to pray for,
XV. they are furnifhed with matter, and with fighs
and groans at once ^ There is a fpirit appointed
on purpofe, known by the name of the Spirit of
grace and of fupplications ^ s whofe biifmefs it is
to indite requefts for the elect of God, and to
ftrive and to wreflle with him: which is ftrongly
moving at the fame time in their own breafts ;
fo as that their hearts, and the heart of God,
as it were, are united, and joined by that fpirit.
Shall they not then hope to prevail? They may
fay, when they are putting up fuch prayers as
are the common fenfe of all the eledb of G o d ;
*' Lord, I do not fpeak of my felf now. Thou
*' haft taught me to pray. This prompts me to
" it, and puts me upon it; and I had never pray-
** ed fo, nor uttered fuch cries; and fuch de-
" fires had not entered into my heart, if thou
" hadft not put them there.'* And fhall not
God hear his own eledl offering up petitions of
his own befpeaking.^ the defires of his own cre-
ating fhall not he anfwer.? Doth he ftir up de-
fires on purpofe to difappoint them? or, will
he make his people refufe to pray, by denying
their petidons, andcafting their prayers back upon
their hands? And then,

4. Consider the end of the one's fupplica-
tion, and that of the other. The end that this
woman aimed at, was nothing but felf-advantage,
to be relieved her felf; but the end of the cled
of God in their fupplications, is fomewhat
wherein their intereft is jointly concerned with

his»
* Rom. VIII. z6, • Zcch. XII. 10.

( 285 )

his, in reference to thofe great concernments, S e km.

which belong to the whole body. They know ^ ■^^'

he hath a concern twifted with theirs ; and fo

can fpeak it, with Daniel, as the real fenfe of

their hearts, Do, defer not, for thine own fake,

O my God: for thy city, and thy people are called

by thy name^. This is the common fenfe of all

the people of God : " Thou haft not been

" afhamed to be called our God. Thou haft

*' taken us into a near relation unto thee. It is

" a grievous thing to be twitted with our God.

** It is as a fword in our bones to have it faid to

" us,Where is your God .? Thy concernments and

*' ours are one ; do therefore, and defer not for

** thine own name's fake.*' In this ftrain do all

the fupplications of the eledl run. So that in all

thefe refpefls you fee there is a great fuperiority

of reafon, if fuch a widow fhould fucceed well in

her private requeft to fuch a judge, why all the

cledl of God Ihould much more fucceed in the

requefts, which they are day and night making

to the great Lord of heaven and earth.

And therefore, briefly to apply all this, we
learn ;

I. H o w great a privilege it is to have this
matter clear to us, that we are of the eled of
God ; and how much therefore we are concerned
to make our calling, and eleflion fure ; for then
we find our felves to belong to a community,
that are continually praying prayers which fhall
be fure to prevail. And how great a privilege,

how
? Dan. IX. 19.

( 286 )

VOL. how blefled a thing is this! Methinks when we
^^- ^underftand how certainly the ele6l of God fhall
be heard, who are crying to him night and day;
we fhoCild be at this work, night and day, poring
into our hearts, till we are certain of this, that
we are the ele6t of God. Then we fliall be
fure to put up all profperous and acceptable
prayers, when they are all of the fame fenfe, and
run in the fame channel, that theirs are wont to
do. And again,

. II. We are to colledl hence, that the eledl of
God, as long as they continue in this world,
are to bear the character of praying ones. To
be aded by a fpirit of prayer, and to have con-
tinually a praying difpofition, is charafleriflical
of the ele6t of God, who are gathered in from-
among the common refufe of a finful world.
Therefore we had need to look well to our felves
concerning this thing. How (land our hearts
Godward ? Are they formed unto prayer ? Is it
become even a fpiritually natural thing to us to
pray ? As natural as breathing is to a living
man, fo natural a thing is praying to the new
creature, and as agreeable. The eled are fup-
plicants day and night. The great bufinefs of
their lives is prayer. This is that, to which the
heart of an elect Perfon doth impel him ; fo far
as he is himfelf, and hath the true genius and
fpirit working in him, which is common to all
the eled: of God, and alio peculiar to them.
And again, we are to learn hence,

III.

( 2^7 ) /

III. In how wretched a cafe they mufl needs Setlm.
be, who are the ftated, and habitual enemies of XV.
the Church of God in the world. It is a fear-
ful condition that fuch men are in, to have all the
eled of God crying againft them, night and
day. What will become of this matter at laft ?
Who, that confiders the cafe, v/ould not dread
to be found in fuch a condition as thcfe are in ?
to be one againil whom all the dcd: of God are
joining their requefts, night and day, and ex-
hibiting complaints ! For they do in common
pray againft the enemies of the name, and in-
terefl of God : and fo every one is involved, and
the cry of this whole community goes againil
each individual ; that is, fuppofing them to per-
fevere in a courfe of enmity to the intereft of our
Lord, and his Chrifb. So that this might make
any heart to tremble, to think what this is like
to come to, and what it mufl needs infer. What
fearful florms of wrath and vengeance will be
pluckt down at length upon their heads, againit
whom all the ele6l of God are continually join-
ing their requefts! And, in the laft place,

IV. We fee hence how unreafonable a thing
it is to be defpondent in prayer, or to faint in
this duty, fuppoftng that the things we mainly
infift upon are the common concernments of the
ele<5l of God. This being fuppofed, we pray
fecurely. Indeed if we vainly and unwarrantably
fet our hearts upon this or that pardcular thing,
that would gradfy our felves ; and nothing will
fcrve our turn, but that we be fo and {o gratified ;

we

( 288 )

we may pray, and pray, and all to little purpole J
for there can be no acceptable prayer that is not
the prayer of faith ; and that can be no prayer
of faith, which goeth beyond the bounds of the
promife. Therefore, if I pray for that, which
was never promifed, I may thank my felf if I
fucceed not.

There are fome things that cannot be the
matter of an univerfal, abfolute promife j being
things which are in themfelves of an uncertain,
and variable nature. As all fuch things as have
no intrinfick goodnefs of their own, but may
fometimes be good to particular perfons, and
fometimes not. For circumftances may fo vary
the cafe, that the good that is in them may be
preponderated by a far greater evil, if they Ihould
at that time be given. And whatfoever is a good
of this nature ; that is, good or not good, ac-
cording as circumftances are, which often vary j
it is apparent cannot be the matter of an abfolute
promife : for fuppofing circumftances fo to vary,
as that this fhould become an evil, you would
then have evil to be the matter of a promife,
which is contradictious and abfurd. But fince
it is poflible, that external or worldly good things,
yea and fome alfo that may be externally fub*
fervient to religion, may in fome circumftances
do more hurt to the people of God, who does
with a gracious care prefide over their adions,
and all things that have any refped to them, and
who isbeft able to judge ; they cannot, therefore,
be the matter of his abfolute promife. Thefe

things

( 289 )

things may be more hurtful, than gainful, InSERM,
fuch and fuch circumftances •, and he fees how ^V".
to do them more good by the want of fuch '^
things, than by the having of them. A Icls
good, when compared with a greater, is then to
pafs under the notion of evil ; and it would, I
fay, be unreafonable to fuppofe evil to be the
matter of a promife. And where any thing of
that nature is not proqiifed abfolutely, but with
a referved ladtude to the wifdom, and goodnefs
of our great Lord, and Ruler ; our faith can be
exercifed no otherwife about them, than ac-
cording to the tenor of fuch promifes : that is,
we may believe we fhall have fuch and fuch
things, if God feeth good ; but if he feeth not
good, he will deny, or withhold them, even in
mere goodnefs and faithfulnefs to us.

But then in fuch things as are abfolutely pro-
mifed to all the eledfc of God, there we may give
room and fcope to our faith. And it is an un-
re-afonable thing to be at all defponding con-
cerning the matter of fuch prayers. As it is, ,
with refpe6t to others alfo, no lefs unreafonable
to admit the leaft doubt, that we fhall have fucK
things if they be beft for us ; and what God in
his unerring wifdom difcerns will be for our ad-
vantage. Therefore let us fettle this appre-
henfion with our felves, of how great concern-
ment it is to us in prayer, to infifl: on fuch things,
as are properly of common concern to the whole
fraternity of the elecfl -, and therein to take heed
of any diffidence, or diftruft.

Vol. II. T \ Great

( 290 )

Great and glorious things are promlfed to
be the portion of God's eledl in this world, at
his own appointed time and feafon ; but he hath
not told us when that Ihall be. However we
may, with this peremptory faith, go unto God
in prayer,, that he will make the kingdoms of the
earth, the kingdoms of our Lord, and his Chrift,
who Ihall reign for ever and ever ; that the moun-
tain of the Lord's houfe Jhall be eftabliflied>
above all the mountains -, that there fhall be new
heavens, and a new earth, wherein fhall dwell
righteoufnefs. But we make all this matter a
private bufinefs, if we go and cry •, " Oh let it
*' be fo now ! let it be in my time, that mine
<* eyes may fee it ' " efpecially if we perempto-
rily infill upon it ; without refervation or fub-
mifTion to the fupreme wifdom and will. Whereas
if we pray in general, that fueh things may be ;
our hearts fhould be full of hope, faith, and joy,
in the apprehenfion that thus it fhall be: and
we cannot be without fuccefs, fince it is the com-
mon fenfeof all the eled of God.

And in matters, which refpedl the particular
concernments of our fouls, fee that they be things
of abfolute neccffity, and that fall within the con-
fent of all the community. Let us pray againll
the body of fin and death ; that we may have
grace kept alive, and maintained and improved •,
that we may grow, and be carried on from
flrength to flrength, till we reach the meafure
of a pcrfcd man in Chrift Jefus. This is the
common fenfe of ail the ek6l -, and our prayers

fall

( 291 )

fall in with theirs, who have been wont to cryScRM*
out againft the body of Cm and death, as the XV.
great and mod violent enemy they would be rid
of. We may then be fure that our prayers fhall
have eifedl, and not be loll ; and that God will
certainly hear them.

If we are praying for the divine prefence;
he hath promifed that he v/ill never leave, nor
forfake thofe that cleave to him \ Whatever
he may do to people in common, he will never
break the bond between himfelf, and that foul
which is one of his eledl ; and when they cry,
** Lord never leave me, nor forfake me ! " they
lliall be fure to be heard. When we pray for
the divine prefence to be afforded more efpecially
to us, in reference to fome fpecial cafe, or feafon
of trouble and trial, this is what G6d will not
fail to do. If his prefence be defired, I fay, as
to any fpecial duty ; fo it will be, and God will
hear us.

I HOPE you are defirous, and earnefl in your
prayers to God, for his more immediate pre-
fence, in reference to that fpecial feafon of your
approaching to the Lord's table. Sure all the
eledl of God have been wont to do fo, praying
and driving that they might at fuch times and
feafons meet with God -, that there might be a
real intercourfe, between their fouls and him
(whom they love) to fuch a degree as to him
feems beft. Why, God will hear all thefe cries,
that are common to us, with all the people of

T 2 Gou^j i

* Heb. XIII. 5,

( 292 }

V O L. Go D ; and fuch prayers being direded to him,
n. ihall not be in vain. Therefore we iliould take

^'•^'V^^ heed, upon thefe accounts, that we faint not.

We muft know that fainting may be either
when faith languifheth, or defire. It is faint
praying, when we pray as if we cared not whe-
ther we prayed or no. The word * here ren-
dered faintj in our text, is the fame with that,
which elfwhere is rendered weary. Let us not
he weary -f in well doing ; for in due feafon we
Jhallreap if we faint not^: that is, if ye be not
fluggifli in the courfe of well doing. Take
heed therefore of praying the fluggard*s prayer,
or at the lluggard's rate. The defire of the flothful
kills him^ hecaufe his hands refufe to labour^.
His own defires carry no life in them ; they arc
even death to his very heart ; cold things that
flrike death into the foul, and put no life
into it.

And then too when faith languifheth, it is
faint praying. Let not that man^ (fays ^i. James)
that is, the man who wavers like a wave of the
fea, and is driven of the wind and tofled ; think
that he fhall receive any thing of the Lord^,
What! come to God, as if we did not exped:
to get any thing by God ! and as if we agreed
in the fame fenfe with thofe profane Atheifts, and
fymbolizcd with them who fay, " What profit

" is

^ Gal VI. 9. ^ Prov. xxr. 25. ™ Jam. i. 7.

( 293 )

" is it that wc have prayed to him or kept his Sb r m.
** ordinances?" go heartlefsly into the divine XV.
prefence; give way to a cold, dull fpirit, in
the very performance of the duty ; and never
look after the fuccefs oT it when it is over. Such
had as good never pray at all, who pray only to
keep up a cuftom, and to make a fhew ; and that
they may be able to fay when all is over, " The
*' duty is done." Let not fuch think they fliali
receive any thing at the hands of God -, fuch
efpecially as come to him with no expedation,
and pray to him as to one that cannot fave.

It is to caft infamy upon the great objedb of
our worfliip ; as if we were only blefling an idol,
when we pray to the true living God, as if he
were fuch a one as the idols of the Gentiles are
faid to be, that have eyes but fee not, ears but
hear not, and can neither do good nor hurt. It
is no wonder if fuch praying fignify nothing ;
for it carries an affront in it Mf. Every fuch
prayer is an indignity, and an infolent affront
put upon the great God : as if the injundion of
this duty upon the children of men, was either
unreafonable and to no purpofe, and fo a refledion
upon the wifdom of his law, who has commanded
us to pray ; (in as much as that is always unwifely
injoined that hath no end) or, as if there was no
power in him to accomplifh what we come to
him about, though we come according to his
own diredtion. It cannot, I fay, but be an af-
front to God, either way, to conic to him with
T 3 delponding

( 294 )
VOL. defpondlng hearts. In the former cafe, if our
II. defires ]anguifh, we are worfe than the impor-
tunate widow ; in the latter cafe, if faith lan-
guifhes, we make God worfe than the unjuft
judge.

S E R M.

( 29i )

SERMON XVI.

Preached at Jewen-ftreet,
March 15, 1675.

R O M A N S V. 5. firft claufe.
Hope maketh not ajljamed. *— •

IT will not be impertinent or unufeful to fay
fomething, from this Scripture, concerning
this property of the Chriftian's hope ; namely,
that it maketh not alhamed. But let us firft
briefly confider the fcope and feries of the Apoftle's
difcourfe here, and fee how this paflage depends
and is introduced «

We have here, after a long difcourfe touching
our juftification by faith in God, through our
Lord Jefus Chrift, fome account of the pri-
vileges of a juflified flate in the beginning of this
chapter. As firft, peace with God. Being jn^
fit fie d hy faith we have peace ivitb God, through
our Lord Jefus Chrifi ^. And fecondly, free ac-
cefs unto God, and the liberty of his prefence.
By whom alfo we have accefs by faith into this
grace wherein we fiand^ and rejoice in hope of the
glory of God ^. In which words we have alfo

T 4 the

■ Ver. I. '' Vcr. 2.

1 296)

VOL. the patient, joyful expedation of the glorious
II- ftate, that was defigncd for the people of God

^"^y^*^ hereafter. And finally, cheerfulnefs in a prefent
afflidled condition, is reprefented by the Apoftlc
as another privilege, y^nd 7iQt only fo, but we
glory in tribulation alfo ^ It was no fuch ftrange
thing, that they fhould be found exulting in the
expedation of fo glorious a (late, as that which
Chriftians look for hereafter ; but we have this
alfo to fay (faith the Apoftle) concerning our
cafe, that we can glory in tribulation too, and
triumph over all the difficulties that accompany
an afflicled condition. And of this, as having
fomething of a paradox in it, and appearing more
ftrange, he giveth the particular grounds and
reafons. As

I. The knowledge of this truth, that tribu-
lation ivorketb patience^. We a?re, as if he had
faid, well pleafcd, yea and do even glory in our
prefent afflidled condition upon this ground,
that we know, by this means, that patience will
be wrought out. We look upon it as a thing of
very high value, that the more hope of fo much
gain fhould make perfons glory in fuch tribula-
tions, which feemingly call for other afFedions.
Tribulation is not a pleafant thing to be gloried
in of it felf •, why then, or upon what account is
it to be gloried in ? Why, upon this account, as
that out of it the gain of patience fliall accrue,
and refult to u5. By this we fhall have our fpirits
compofed to a peaceful acquiefcence in the

divine
« Ver. 3. '"Ver 5.

( 297 )

divine will, and the way wardnefs oF our own S e r m,
wills ihall be fubdued and brought down. There XVI.
is a future heaven to be injoyed, a glorious heaven ;
and we rejoice in the hope of the glory of that
ftate : yea, and there is a prefent heaven too in-
volved, and wrapt up in patience. When once
the heart comes to be refigned, and reft quietly
and peacefully in the divine will, this is a prefent
heaven ; and bears a great refemblance to that
which is future, and expeded.

2. The Apoftle adds, that of this patience
there will be a further gain, to wit, of eicpC'
rience''. As patience comes to be more and
more exercifed, experience will grow. And,

3. Of that experience fhall fpring hope ^, that
fTiall reach and touch the other heaven ; bope^
h, he had faid before, of the glory of God s : even
fuch hope as will not make afhamed ; and that
for this reafon, hecaufe (faith he) the love of Qo\>
isfhed abroad in our hearts by the Holy Ghoft which
is given unto us *". "While we find, by the Holy
Ghoft that is given to us, an efFufion of the di~
vine love into our fouls ; while we find this love
filed abroad in our hearts, and then teftifying it
felf, as if there was an immediate afiurance of
heaven ; this puts us out of all doubt, that God
will never let our hope be difappointed, nor end
in fhame.

This is the order and contexture of the pre-
ceding difcourfes. And as to this pafTage tha:
we have chofen to infift upon, we need not go

about
« Ver. 4. ^ V^cr, 4. * Vcr. 2. * Vrr. 5,

' ( 298 )

VOL about to vary the words, which you fee are fliort
II. and plain; Hope maketh not ajhamed: only it is
needful to inquire,

I. Of what this is fpoken. And then con-
fider,

II. This particular property of it.

I. Let us inquire of what this is fpoken,
or what it is that doth not make alhamed. It is
here indefinitely faid to be hope. But though
it is fo generally exprelTed, yet, it is plain, it is
not meant of all hope. The circumftances of
the text are fufiicienily limiting, and teach us of
what hope this is to be principally underftood.
It is hope of the glory of God ; it is hope that
groweth out of experience ; it is hope that is
maintained by the love of God, fhed abroad in
the foul, through the Holy Ghofl given to it. It
is in fhort then undoubtedly the Chriftian hope
that is here meant ; and whereof we find this is
exprefled, that it maketh not afhamed.

If you would have a more diftind account of
this hope, take it thus. It is that fandlified af-
fedion of a renewed foul, by which it is carried
condnually to expeft what God hath promifed,
concerning its own welfare and bleflednefs here,
and efpecially hereafter ; notwithftanding what-
ever difficulties do occur in the purfuit, and ex-
pc6lation of thofe things hoped for. And if
you would know what it fuperadds to common
hope, or what there is in this Chriftian hope of
a diflinguifliing, peculiar nature ; it fuperadds,

I. Sanctity.

( 299 )

1. Sanctity. A true Chriftlan hope, is a Serm.
pure and holy hope. It ingages them, that have XVJ.
it, to purify themfelves even as God is pure \
And again it fuperadds,

2. Solidity. That which a Chriflian hopes
for, is fome folid fubflantial good thing. He
hopes not for fhadovvs and lying vanities. They
who hved in the exercife of this hope, to whom
the author of the Epiftle to the Hebrews fpeaks,
had before them the profpedb of a better, and
induring fubftance in heaven'^ ; a fubftance that
wouJd never fail their hope. There is a kind of
hope that runs all in the chafe of trifles, for the
mofl part. Men hope for things, which they
cannot have-, and if they had, were to very
little purpofe. It fuperadds,

3. Certainty. Men that hope at the com-
mon rate, do but hope conjedurally ; and there-
fore their hope often maketh afhamed. Even
at prefent they frequently outlive their hopes,
they being pitched moftly upon things that are
temporary. They hope for that, which is fwept
away Hke a fpider's web. It is a mofl vani/hing,
uncertain hope. But if they fhould caft their
eyes on futurity, that future happy flate of things
beyond time, they have no real ground to en-
tertain any hope of it ; or if their hope relates to
prefent things, it is merely conjedural, and icU^
founded. God hath given them no ground foiv
this hope. He hath not promifed them, that
they fhall be rich ; live a long life, and fpend

all
* 1 John. III. 3. *■ Heb. x. 35.

( 300 )

VOL. all their days in profperity here. There is that
II. ftrange kind of monftroufncfs in the common
hope of men j that whereas a Chriflian hopes,
becaufe God in his word hath promifed who
cannot lye; they hope, even with reference to
thefe their greateft concernments, becaufe they
think he will Tye. For if they believed that he
would not lye, but that all was true that he had
promifed and fpoken ; they would be in defpair ^
they would, with refpedt to thefe concerns, have
no hope at all, but the horror of defpair.
Befides,

4. Which is another diftinguifhing circum-
flance of the Chriflian's hope, every fuch perfon
hath a community belonging to it. The Chriftian
hope is common to them that are Chriftians, in
which they all unite and meet : whereas in re-
ference to the hope of other men, there is no
fuch thing as a centre in which their hopes may
unite and meet*, and fo they lie fcattered, according
as their own inclinations, and appetites carry
them. Falfity is various, and manifold ; truth
can be but one. And therefore fays the Apoftle,
concerning the hope of Chriftians, There is one
body^ and one fpirit^ even as ye are called in one
hop of your calling''. All the hearts of Chri-
ftians do run into one hope ; they meet in one
and the fame hope, the ground of which is that
they are called to one, and the fame ftate ; and
this call will warrant their hope, and juftify it.

"^* \vh:^

^ Eph. IV. 4.

( 3oO

<* Why Ihoiild not I hope to reach the ftate to S e r m.
*« which I am called ? and why fhould not I at- XVI.
*' tend to the affairs relating to that (late? May ^*^>^*^
" not a man be warranted in things relating to
*' his calling? This is my calling (faith the Chri-
" ftian) and I hope for, and exped fuccefs.**
He can anfwer it to all the world, be the thing*
never fo great and high of which he is in expec-
tation. They are very great things we hope for,
but however to fuch things we are called. God
hath called us to his eternal Jcingdom and glory
by Chrifl Jefus'". This calling is not peculiar^
or particular to perfons feveralJy; but the fame
unto all that are called, whofe hope is one.
There is a community, whofe hearts as they run
one way in defire, fo does their hope and expec-
tation; and their faith too being one common
principle among them, they muft needs have one
common hope of the glory of God. Now con-
cerning this hope which is proper to the Chri-
ftian community it is faid, that it maketh not
afliamed ; which we are now to fpeak to in the

II. Place. And as to this property of the
Chriftian hope, which we now proceed to con-
fider, we have only two things to do ;

1. To open the import of it. And,

2. To demonftrate the truth of the alTertion ;
or to fhew how necelTarily this property doth
agree to the Chriftian hope, namely, that it mak-
eth not alhamed.

I. We
** I ThefT. II. 12. I Pet. V. 10.

( 302 )

I. We are to open the import of this pro-
perty of the hope of Chriftians, which maketh
not afliamed. Not making afhamed, is a nega-
tive expreflion denoting, that thofe who admit
or give place to this hope, and in whofe hearts it
lives, and is fixed, are not liable to be made
afhamed on this account. Now to make out this,
there muft be a concurrence of feveral things,
which we mufl underfland to be denied by this
fame negation \ or that do not belong to the hope
of Chriftians. As,

( I.) Shame, as it refers to foregoing hope,
implies difappointment. There may be fhame
upon many other accounts, but as it refers to
hope it implies a difappointment. They were
confounded (as the exprefTion is in Job) becaufe
they had hoped-, they came thither and were
afhamed ". Job is fpeaking there allufively to a
troop of travellers, or merchant men, pafTing
through defolate countries, and expedting relief
of which they fail, and meet not with. They
were afhamed becaufe of their hope ; that is, be-
caufe they had hoped, and were difappointed i
they met not with what they hoped for.

(2.) It fuppofes hereupon difgrace and re-
proach. For Ihame is properly the refentment
of any thing under the notion of its being igno-
minious, or that carries matter of reproach in it
to us. We find therefore thefe in conjundlion
fometimes in Scripture; to wit, reproach, fhame,
and diihonour''. Now in this prefent cafe" ; to

have

** )ob fi.io. ® Pfal LKix. 19, and .Ifcwherc.

. ( 3^3 )
have hoped, fo as to llifFer difappolntment, is S e r m.
an argument of weaknefs, and fo is apt to fpread
a fhame over a man's face, and even to clothe
him with confufion. A man reckons it a re-
proachful thing to him to have betrayed his im-
potence, v/ant of forefight, an aptnefs to be gul-
led and impofed upon in this refped ; and very
fliameful that he fliould hope with no more fccu-
rity. When a perfon has caufe, and apprehends
that others have alfo of cenfuring him, concern-
ing the hope that he had, there it is that ftiame
takes place. But this we mud underftand to be
denied here. This hope, which the Apoftle
fpeaks of, fhall never meet with a difappoint-
ment; and confequendy no reproach, nor dif-
grace, fliall attend the hoper. He fhall never
have caufe to call himfeif fool, becaufe of his
hope •, nor fhall any one elfe have caufe or ground
to call him fo for ever.

(3.) Shame doth alfo imply our own reflexion
upon that reproach ; or elfe there is no aduai oc-
cafion of fhame, if we do not confider in our
minds, or view the reproachful thing we are to
take fhame for. Therefore when the matter is
fuch as only in vulgar eftimate is fhameful, but
is not fo indeed; to fortify one's felf againfl
fhame in that cafe, is to overlook it, or look ano-
ther way. So it is faid of our Lord Jefus Chrifl,
that he indured the crofs^ defpifing the Jliame *». Be-
caufe it was to him no fhame, he overlooked it,
and looked upon it with contempt. " This will

*' be

*» Hcb. XII. 2.

I»

( 304 )

*' be counted a fhameful thing, but I mind it not.
He looked another way, having his eye fet upon
glory. If any thing be really matter of fhame,
it is by refleding on it that fhame enfues. But
this is denied here. In this cafe there fhall be
no occafion to pore and look on, fo as that
from thence matter of reproach may accrue to
you that have hoped for the glory of Go d.
Let not your hearts mifgive you y you fhall have
no uncomfortable reflection for what you have
done in this matter. As there fhall be no re-
proach, fo you fhall imagine none. And

(4.) Shame includes in it a heart-dejedling
refentment hereupon. That is, a refentment
feizes the heart upon this refledlion, and finks
into the foul fo as to deprefs it, and bring it low.
Shame is grief; only diflinguifhed from other
grief by this particular diftindion in the object,
that it is grief for a thing under the notion of its
being uncomely and ignominious. But that is
denied here. Hope maketh not a/hamed. YOu
fhall never grieve for this hope. You fhall ne-
ver fuffer heart-difpleafure on this account. Your
hope fhall never leave your heart to fink, be-
caufe it fails and comes to nothing.

This now is the negative import of this pro-
perty of the Chrillian hope -, it maketh net ajkamed^
But then there is fomewhat poficive implied un-
der this too. We may fitly ur.derfland a Meicfis^
as they call the figure, in this cxprefTion •, that
is, when lefs is faid than is intended or meant.
Your hope, Chriii'ans, f]i/.l: not make you a-

fnair.'.'d

fhamed. No, It fhall make yoii exult; it itiall Se r ivr;
make you triumph, and glory ; it (hall raifc, and XVI.
heighten your fpirits, fo far fhall it be from oc-
cafioning in you a finking or dejeflion of fouh
This is very common, in Scripture, for nega-
tive exprelTions to be put with an accent, to fig-
nify fome very great pofitive thing. Thus it ia
faid of the MelTiah, that he Jhall not break the
hruifed reed^ nor quench the Jmoking flax ^ ^^ that
is, he fhall cherilh and fupport it. Again, his
commandments are not grievous'^. Here aifb a
great deal lefs is faid, than meant; for they are
glorious, confolatory, and refreihing. Herzvays
are ways of pleafantnefs^ and all her paths are
paths of peace ^ This then muft be underflood
to be the property of the Chrifhian's hope, that
it is fo far from making him afhamed, or expoA
ing him to ignominy, that it enobles his fpirit;
and this it does according to the nature and de*
gree of the thing hoped for.

It is obvious to obferve how the hopes of per*
fons, by degrees, greaten their fpirits from their
childhood. There is in fome an apthefsto mind
greater things, and to live at a greater rate than
others. And this we call generofity, it being
not a Bame from the defcent, but from the tem-
per of the mind. It not only fhews itfclf by
men's being defcended from noble and gene-
rous parents and anceftors (though there may be
fomething in that too) but when fuch perfons z%
are born to greater things come to iinderftand
Vol. II. U th&ir

» Ifai. xLiT. 3. * I John V. 3. *Prov. in. 17.

( 3°6 )
VOL. their capacity, and what they are born to, their
M' hopes do ht^ighten or raife their fpirits, and lift
them up above the common pitch. So that the
proper fpirit of a nobleman, a prince, or a king,
is greater than that of a common, and inferior
man. And the reafon is, becaufe as he comes to
underftand his quality, his fpirit grows with his
hopes of what he fhall come to •, his very hopes
greatcn his fpirit, ennoble and raife him, and make
him think of Uving like one that expeds to be
in fuch a flate, as that to which he is born.
Therefore if a prince Ihould be reduced in his
infancy to that condition as to be brought up in
a beggar's Ihed, and underftand nothing of his
birth; it is Jikely he would mind fuch things,
as children of peafants ufe to do: but if he after-
ward comes to underft:and the truth of his own
original and defcent, and what he was J*eal]y bom
to •, and withal what his capacity is.^ and the
ground of his hope that he (hall one day inherit
fuch and fuch grandeur and honours; with this
hope his fpirit will fwell, and rife, and greaten.

And fuch is the property of the Chriftian's
hope. It not only makes him not alhamed;
but it heightens, inlarges and greatens the Chri-
flian's fpirit, fo as to make him afpire high, and
to look for great things. Hence it is given as
the defg-iption of them, to whom God will give
eternal life, on that day when he Ihall give to
every one according to their deeds; that they
are fuch as, i^y patient continuance in well doings
2 . feek

, ( 3^7 )

feek for honour^ glory^ and immortality \ ToSerm
thefe he will give eternal life ; but to thofe that X^^.
are contentious, againil the plain tmth of the
Gofpel which fhould rule and govern them, will
he give tribulation and anguifo^ indignation and
wrath. The former fort, who fhall have eter-
nal life for their portion, are fuch, whofe minds,
hearts, and hopes are carried after great things ;
who feek for honour, glory and immortality j
who difdain and fcorn this earth, and all fublu-
nary things, and can fay, " non eft mortale quod
" opto*y I have fomething above, better than,
*' and beyond all that this earth can afford."

In a word, a true ChriHian is one that feeks
that better, even the heavenly country \ fo as
not to (loop to this world though there were
never fuch opportunity for gaining it : he would
not go back, though he had the opportunity of
going into Egypt. And all this is by reafon of
the hope of coming to a better country. The
Chriftian would not go back into the world, be-
ing called out of it; though he fhould have op-
portunities for it as good as other men : no, be-
caufe he is feeking a better country, wherefore
G o D is not afhamed to be called his God.
" Such are of a great, a noble, and generous
" fpirit, like my children i" faith God. " Such
•* are in fome meafure v/orthy of me. They
'' difcover fomething of an excellent fpirit, height
*^ tened proportionably to thofe great hope^
" which I have kt before them." And now,
U 2 2. We

* Rom. 11. 6, J, * Heb. xi. i6.

( 3o8 )

VOL. 2. W£ proceed to demonftrate this to be the
II. true property of this fame fubjcdl; which will
^■^^V^^ be foon done, though we have but little time, if
we do but confider thefe things about this hope.

(i.) Consider the parent and author of it.
It is a divine thing, it is part of the new crea-
ture, it owes its rife immediately to the Holy
Gholl; as the Apoflle intimates, when he fays,
Noiv the God of hope fill you with all joy and
peace in believing^ that ye may abound in hope^
through the power of the Holy Ghojl ". Far be it
from us to think, that God fhould beget a
hope in his, that fhould end in difappointment
and fhame !

(2.) Consider the obje£b of this hope. Chri-
(liansdo not hope for creeping Ihadows; they
have no reafon to be afhamed of fuch great things,
as they hope for. They hope for the glory of
God, for a kingdom that fhall not be fhaken,
for the unfeen things of the other world. Their
hope enter eth into that within the vaily whither
the forerunner is for us enter ed^ even Jefus "*. A
man that hath only pitched his hopes upon mean,
bafe, low things, hath caufe to be afliamed that
he was fuch a fool to hope fo ; but the Chriftian*s
hope will never make him afhamed.

(3.) Consider the ground of their hope.
They hope in Go d upon the encouragement of
his truth and promife. Uphold me according to
thy wordy that I may live\ and let me not be
tjhamed of my hope^ faith the Pfalmifl '^. Thy

word

* Rom. XV. 1;. ^ Hcb vi. i5>, 20. ^ Pfal. cxix. ii'?-

( 3^9 )

word is that which I ground my hopes upon ; S i r m,
fhall I be afliamed ? I hope in thee, thy truth X VL
thy power, and goodnefsj let me not beafhamed.
That prayer is as much as a promife, that he
Ihould not' be afhamed. Prayer, by divine in-
fpiration, is as good as a promife. The prayer
is, LeS fjone that wait on thee be ajhamed y. The
promife is exprefly, They Jhall not he aJJjamed
that wait for me ^. It is true, indeed, if there
were not a proportionable ground for one's hope,
a man might be afhamed of his hope ♦, as well
becaufe it is too big, as becaufe it is too little.
But if there be a real ground for it, a word of
promife from that God who cannot lye ; then
there is no caufe to fufped the matter. There
is no reafon why any fhould be afhamed, let his
hope be never fo high, when he hopes only for
what God has promifed.

Now, to make fome brief ufe of what has
been faid \

I. See the highly privileged flate of Chri-
ftians-, though in this prefent condition of little and
low injoyments, yet their cafe is fo good as that
they Ihall not be afhamed. They fhall have
heightened fpirits, their minds Ihall be greatened
by their hopes, even while it is httle that they can
injoy in one kind or another.

II. Hence confider and contemplate the
different ftate of other men. It is not faid, con-
cerning their hope, it Ihall never make them
afhamed. There is no body that warrants their

U . 3 hope

V Pfal. XXV. 9. * Ifai. XLix. 23.

VOL. hope to them. The Chriftian's hope hath a very
11. good warrant. I warrant you for your hope,
that it fhall never make youafhamed; but what
have other men to warrant their hope? they
have no one that undertakes to guarantee it; and
therefore they are left liable to a fhameful difapr
pointment, and bitter difgrace upon that account.
Yea, they are not only hable thereunto, but it
is a fure and certain matter that it will end fo ;
for neir hope Jhall he as the giving tip the ghoft *.
We commonly fay, " As long as there is life
" there is hope j" but their hope comes at length
to the giving up the ghoft, and then the man
is gone. A wicked man's hope quite vanifhes
away; it does not remain weak, and feeblcj
and infirm only, but it is abfolutely gone, and
become nothing at all : as we have no hope at
all concerning a perfon, when he hath once given
up the ghoft. Let the obj^ed of their hope be
what it will, either fuch d"o hope for vain things,
which are gone when they expire; or if their
hope lies towards ^better things, it is a vain
hope. If they hope nQt'.&^' vain things, yet they
hope for thefe better" things vainly, having no
ground nor reafon for their hope; and fo ftill
It pcrifties, and, as the giving up the ghoft,
comes to nothing. Or it makes them alhamed,
and dcfpifed; finks them into horror, amaze-
ment and conflernation, and fo much the more,
by how n^iuch the ftronger was their hope. Such

* Jcbxi. 2J.

(3" )

a difappointment is a mod confounding thing -,5 e r m,
when a perfon expefts it fhould go well with XVI.
him, yet he per iflies, and all his hope turns on^""*'^'^
a fuddcn into horror !

III. We learn hence alfo, that, hope muft
needs be a very great thing in the life of a Chri-
ftian ; and a moft intimate, efiential part of his
Chrillianity. It is that which holds his foul in
life. This property of hope, that it maketh not
ajhamed^ as was faid before, is not to be under-
ftood as merely negative : it is that which efta-
bhfhes the heart ; invigorates, and gives life to
the foul. Indeed you would make a poor thing
of Chriftianity, if you abftradl and feparate this
hope from it. If in this life only (fays ^x., Paul)
we have hope in Chrifly we are of all men mofi mi-
ferahle ^ The moft peculiar and diftinguifhing
things in the hope of a Chriftian, objedlively
taken, are things beyond time. But if all we
were to get by Chrift were to be compafTcd
within tirtie, ^tvi we were very miferable crea-
tures indeed ; we fhould make a bad bargain of it,
if we had no more by Chrift, than what time
can hold, and deal very poorly by our felves.

A Christian lives by hope all along, from
lirft to laft. He is born to hope, bcgoaen to a
lively hopes is faved by it*^ ♦, as if it had been
faid, he were loft if it was not for this hope.
This then is the great, the momentous thing in
the life of a Chriftian; for if it were not for this,
U 4 we

^ I Cor. xy. 19. « I Ptt. 1 3, ^ Rom. viii. 24.

( 312 )

V O L. we fhould fink and pcrifh. So that if I am a
n. Chriflian indeed, if I am a new creature, I muft
live by hope all my days. And that I may fhut
lip all, I fhall only leave with you a word or two
of counfel, and caution.

1. Of Counfel. Labour to eflablilli in your
hearts this hope, and maintain it ; and live by,
and upon it. But I cannot inlarge upon this.
And then,

2. By way of caution, I add ; be fure that
your hope be the truly Chriflian hope only : that
hope, whereunto you can intitle the Holy Gholl
as the author, fo as that hereupon we may fay,
we are begotten by him to that hope. And alfo
fee to it, that it be jufl commenfurate with
Scripture grounds. That is genuine Chriflian
hope, that meafures with the Scripture, and the
v/ord of promife. Remember (fays David) thy
tvord unto thy fervant^ upon "uuhich thou haft
caufed me to hope^. Then you will hope for
nothing, but what God has promifed ; and in
the way, and according to the tenor of his pro-
mife. And you need to hope for no more, for
he hath promifed to give grace and glory, and
to withhold no good thing from them that love
him ^ j and what would you have more ? What
need your hope to range beyond that, or with-
out the compafs of this promife ? But then it
mud be according to the tenor of his promife \
for if you hope abfolutely for that which is a

matter

« Pr.il. CXI ^.49. ^irxxiv. II.

( 3^3 )

matter only of a limited promife, then your hope S k r jf.
would be befides its ground, and fo be liable to ^VI.
difappointment.

And you mud know there are things which
lie within the promife, that cannot be the matter
of an abfolute hope; becaufe Go d's promife,
concerning them, is not abfoiute. As to tempo-
ral good things; outward profperity to our felves,
or the Church of G o d in common ; there is no
abfolute promife of thefe : therefore if we hope
for them abfolutely, we deceive our felves, and
it is our own fault if we be made afhamed. Who
bid us hope fo? who bid us let our hopes run
that way, otherwife than as G o d commands,
or beyond what he has promifed ? We may hope
abfolutely for things, that are of an immutable
goodnefs ; but fome things are not fo, and are
only to be eilimated according to their end.
Sometimes they will ferve the end that God
deligned them for, and fometimes not; and
when they do not, they are not good, but evil.
External profperity to the Church of G o d, or
our felves, will not always be fcrviceable to the
end, for which it is defigned by G o d ; to wit,
Co make our Ipirits better, and more of the tern*
per which he looks for, and approves: and he
always knoweth whether it- will be beft for that
end or no. Now if wc fuppofe an abfolute
promife for any variable good things, which are
fometimes good and fometimes not; then take
the time when they art not good, and cart

they

(3H)

they be the matter of a promife ? No fure ; the
promife would, in that cafe, be turned into a
threatning.

This then fliews the reafon, why it is alto-
gether impofllble that promifes, concerning ex-
ternal good things, can ever be univerfal and ab-
folute. They are not always good, but only as
circumflances are. But from the nature of the
thing promifed, we may be at a certainty how
the promife is to be underftood ; that is, in re-
ference to the divine wifdom. Such things as do
appear good for us, to that unerring wifdom,
in certain circumflances, ihali be bellowed upon
us; and if we fo order our hopes, they will ne-
ver fail us, for no good thing will God with-
hold from them that love him. But when there
is a doubt in the cafe, whether it be good or no,
there is all the reafon in the world he Ihould de-
cide the doubt, and we fhould yield a matter of
dubious confequence to him. But if our hearts
be fo fet upon any temporary good thing, as
that fuch favour more with us, than thofe things
which run into an eternal flate ; this we ought
to guard ourfelves againll. As fuppofe it fhould
be more confolatory to me, to be affured of pre/
fent deliverance or profperity, than to be told
of being at the refurredion brought within the
compafs of his fheep, whatever troubles I meet
with here: this is certainly a great diflemper of
foul, that I cannot tade the befl, the fweetefl,
the moll fadsfying, and fullefl good, more than

prefent

( 315 V

prcfent eafe; but that any thing of earth would S e r m.
be more tafteful, and grateful. And this, I fay, XVI.
we lliould always take heed of j that we do not
indulge our felves in any thing, which is in it
felf of fo very dangerous, and dreadful a cgn^
fequence.

S E R M,

SERMON XVII.

Preached at Haberdafher's Hall,
May 2y 1678.

I T H E ss. V. 6. the former part.
, Therefore let not us Jlcep as do others-''^

I CAN fpend no time in giving you a view
of the context, whicli is very fui table to the
words now read. They are a caution againft
fecurity, and contain in them thefe two things.
To wit, in the firft place, a monitory prohibir
tion of it •, Let us not Jleep, And, fecondly, a
I'pecification of the prohibited evil ^ as do others :
which words plainly intimate that others fleeping
is no warrant to us to do fo. Common example
indeed is apt to have that pernicious influence^
but we are taught that it cannot juftify us in fleep-
ing, that others fo generally, and as it were in*
duftrioufly, compofe themfelves to it. More-
over, thefe words fignify, that others fleeping
ought the more effcdlually to warn us not to do
fo. Examples that carry much of terror in them
ought to ftrike our hearts with dread, and to
poficfs us with a cautious prudent fear, left we
fall into the fame dangerous and defperate ftate.
It IS as if he had faid i ** Come, let me flie\v

*' you

( 317 )

" you a fearful fight. Take a view of the world, S £ r m.'
*' caft your eyes round about on every fide; be- XVII.
" hold the generality of men all afleep, afleep
" under wrath, carelefs and at eafe, fecurely flum-
*' bering while their judgement lingereth not, and
*' while their deftrudion doth not flumber: be
•* warned by fo dreadful an example not to do»
•' as they do."

The words do not need much of literal ex*
plication. Sleep is wont to be varioufly taken.
You know what it means in the proper fenfe. In
the borrow'd fenfe it fometimes fignifies, natu-
ral death ; fometimes a quiet compofure, and reft:
of the fpirit : / will both lay me down in peace^
and Jleep\ for the Lord only maketh me ' dwell in
fafety ^ Again, that is, in a moral fenfe, it
fignifies the ftate of fin: Awake thou that Jleepeft^
and arife from the dead', and Chrifl fh all give thee
light ^. It denotes efpecially the fecurity of fuch
a ftate, with reference to the wrath and judge-
ment of God, whether temporal or eternal;
which fleep is always finful, and in fome cafes
penal too in fome degree : for we read of a pour-
ing forth a fpirit of flumber, and a deep fleep ^
But we muft know that the word * here ufed in
the text, fignifies a deeper or a more intenfe fleep.
It is the word that is ufed by the Septuagint to
fignify the fleep of death. Many thatjleep in the
duft of the earth fhall awake ^. And they ufe the

fame

* Pial. IV- S. cxxviT. 2. ^ Ephef v. 14.

* Ifai. XXIX. 10. Koto. XI. 8. * KaOf.X'/ACy.

* Dan. XII. 2.

(3x3)
VOL. fame word to cxprefs that faft fleep of the Pro-
^^' phet Jonas, out of which all the ftorms and pe-
rils of the fea were not fufficient to awaken him;
As for the words us, and other s\ the former
plainly means true finccre Chriftians, and the
latter the reft of the world : the refufe, as the
word * emphatically fignifies j or the reprobate^
and worft of men.

Two things offer thcmfelves to us from the
words.

Th a t thefe others^ the refufe who are the
moft of men do fleep. And

That God's own people by no means
ought to do fo. I fhall Ipeak to thefe two things \
And,

I. Shew you, that thefe others^ here referred
to, by the Apoftle, do fleep. And,

II. Upon what accounts it fo very ill becomes
the people of G o d to do fo too. And then I
ihall make the ufe of both together.

I. I AM to fliew that the others^ whom the
text means do fleep. And herein I muft pre-
mife to you, before we come to evince this point,
that by fleeping is not merely meant, that they
do actually for the prefent fleep only; as if the
Apoflle fuppofed them to be but in fome pre-
fent temporary flumber: but we are to under-
ftand him as fpeaking of them as habitual fleepers ;
or that they are under fuch a fort of fleeping dif-

eafe.

( 319 )

cafe, as is refembled by a lethargy j or a caros, S e r m.
which is reckoned a more intenfc degree of that XVII,
difeafe ^, a veternum, or dead deep. How phy-
ficians diftinguifli thele things, or criticks, I
need not flay to tell you. But the thing that is
plainly meant hereby is to reprefent this as the
common date of the world, that it is an habi-
tual droufmefs, fuch as that kind of difeafe ferves
to refemble.

Now that this is the common ftate of mod
of the world, we may evince to you by fuch things,
as are ufually incident to fleep •, or arc fymptoms
of a fleepy, fluggifh difpofition. As,

1. Forget FULNESS, which has moft pro-
per reference to things paft. Sleepy perfons are
very oblivious. So is the common cafe of the
world. Men are forgetful of things they are
moft concerned to remember, and moil forget-
ful of them. They have generally forgot that
they are creatures; have forgot that with the reit
of men they are lapfed, and revolted from their
Creator, and become finners; forgot that they
fprung from an apoftate race, and that they were
children of wrath, one as well as another. Thus
their ftrange forgetfulnefs of things, which one
would think fhould continually urge them, fhewjs
that they are continually afleep.

2. Insensibleness, or ftupidity, which
hath reference to what is prefent. Perfons that
are in a more intenfe and deep fleep, you cannoT
make them feel without difficulty. Such as are
in a caros, prick them and they do not fed.

Sleep

( 320 )

VOL. Sleep is a binding of the fenfes, and fuch a deep
II- fleep ftrongly binds them. So the common cafe
'is with the world. It is a wonder of divine
power if at any time their hearts are made to
feel ; and a thing to be recorded Cas you find it
is in the Adls of the Apodles ') if any are ever
pricked in their heart, though never fo pungent
things are fpoken to them.

3. Security; or unapprehenfivcnefs of
any future threatening danger. Why, fo you
know the cafe is with perfons afleep. Let the
danger be never fo near, as well as dreadful ; if
the houfe be on fire, if the murderer be by the
bed-fide, if the fword be at the breaft, the knife
at the throat, yet they are void of all fear. And
do not we know this to be the common cafe with
the world ? Deflrudlion from the Almighty is
no terror to them. They rufh with all violence
upon every danger, as an horfe into the battle :
or are like perfons in their nodurnals ; who, if
not hindered, would come upon rocks, preci-
pices, ©r rivers, or fall into dangers that would
certainly deftroy them. Another thing incident
to fleep is,

4. Misapprehension of all things paft,
prefent, or to come. For you know in fleep
perfons ufe to dream, and then how fl:rangely do
they mifapprehend things? their heads are full of
falfe images, or falfe conceptions of thofe things
which are true. The cafe is fo with the world
too in their fleep. Tlicy can tell how to dif-

ChjT

P I I

( 321 )

imagine all the greatcfl realities, and turn them Ser \f,
into fhadows. God and ChnH:, heaven and XVII.
helJ, and the eternal judgemenr, which mud de-
termine them to the one or the other of thefo
are all fancies with them. But the pomp and
grandeur of this world, which is called fancy ^>
the bufmefs and turmoijs of it, which are all
walking in a vain fhew j outward profperity,
which is but as a dream v/hen one awakes : thefe
things are great realities, and with them thefe
are the main things, and the mod important.
Riches and poverty, profpcrity and adverfity,
which will be all thought fancies in a little while,
are great things with thefe men ; fo aptly do
they mifapprehend in their dream^s !

5. There is alfo (which is near a-kin to
the lafl) a great unaptnefs to refied upon any
thing as abfurd, though never fo truly fo, which
occurs to them in this dreaming fleepy flate. Ic
is fo with perfons, you know, in dreams. Let
things occur to them never fo abfurd, they never
take notice of the abfurdity. Let them dream
themfelves to be in never fuch odd antick pof-
tures, all is well ; they find no fault with any
thing they do, or is done to them, while they
are in their (lumbers. And fo is the cafe with
the world ioo. The moil abfurd things imagi-
nable, are no abfurd ities to them. To live ia
this world of God's making, while he feeds them
with breath from moment to moment, ye: as

Vol. II. X without

* Agrippa and Bcrcuicc cams f/.zrsi ttcAX?,- ?)tf«VT«(ri«?,
A^sxxv. 23.

( 322 )

V O L. without Go d in the world ; to be concerned a
II. great deal more to pleafe themfelves than^ him,
as if his favour was of no importance, and fig-
nified nothing j to iludy more the fatisfadion of
their flefh, than the faving of their fouls ; bufying
themfelves all their days about mere trifles: thefe,
I fay, the moft abfurd things that ever could
enter into any human imagination fo much as to
think of, are yet no abfurdities to them. They
find no fault with this ; think all is well, though
this be their continued courfe, which plainly
ihcws they are afleep. Thofe things, for which
perfons when awake are ready to tear their flefh,
and do abhor and loath themfelves for, they in-
dulge themfelves in even for a life's time, making
no difpleafing refle6lions upon them all their
days ; never at leafl: till they awake, which ihews
what their ftate was before.

6. I T is efpecially incident to a deeper fleep
to be awakened with very great difliculty. The
difliculty of bringing them to a right mind, to
the exercife of their underfl:anding, and to apply
themfelves to do according as a redlified under-
Handing W9uld didate, fhews them to be very
much under the power of fleep, flnce there is fo
much ado- to awaken them. And yet nothing
will ferve fome, who are called upon by the
word of G o D from heaven, even all their time,
and yet never awake ^ rouzed by ftrange thun- .
ders of providence, many times, yet awake
not.

C 323 )

7. Slothfulness is manifeftly afcribed Sjlrm,
to fuch a fleepy diflemper, or a JifllefTnefs to ^yU-
bufinefs. So it is with the world too. That
which is the proper bufinefs of men, in this
world, they will not be got to it ; they are alto-
gether indifpofed thereunto. You know how
Solomon reprefents the fluggard, whofe hands
refufe to labour and indulges himfclf in deep and
flumbers^. Again,

8. They are apt to fhew great difpleafure,
and forwardnefs towards thofe, who attempt to
awaken them. So it is with very droufy perfons,
who foon grow peevifh and angry if you offer to
awaken them. 'They are ready to quarrel even
with the very light it felf, if it fliine in their faces.
Thus it is with the fleepy world too. This very
light itfelf is as the fliadow of death, and what-
foever it is that tends to awaken them.

9. A N D laftly. There is a conftant pronenefs
to fall afleep again, if at any time they are (lartled
a little. Thus it is with the world. You may have
here and there a perfon who is rouzed to be-
flir themfelves a little, but prefently they drop a-
fleep again. They can hold their eyes open but a
little while. And thus I have fhewn what is the
common flate of the world, tht^e of bers-, they are
generally afleep. I now come to fliew

II. T HAT it ill becomes thofe who are G o d's

own children, that is, true fincere Chriftians, to

fleep as do others ; namely the refufe of the world.

This will appear upon a threefold account : it

X 2 holds

S Proy. VI. 5), 10, xxi. 25. xxiv ;o — 94.

( 324 )

V O L. holds no agreement, either with their principles,
II. or with their (late, or with their defign and end.

I. It is very unfuitable to their prinicples that
they fliould deep as do others; to the conflituenc
principles of the new creature. As for inftance

(i.) Light is a main ingredient principle in
that holy frame of the new creation. New crea-
tures are all the children of God, as God is
the Father of lights. They are born light, of
light. It is true, light fignifies holinefs; not di-
redlly and formally, but confequentially, as being
potently influential and efficacious. It derives,
or makes an impreflion upon the heart, which is
correfpondent, and agreeable to it felf. The
Apoftle tells thefe Theflalonians, that they ^r^ the
children of the light and of the day ^. It is day with
them. It is not only day round about them' (fo
it is wherever the Gofpel is afforded to men) but
God hath made it day within ; or, as the Apoftle
expreffcs it, hathfhined in our hearts'^, A day-ftar
is rifen there ; and to lie fleeping under the light
of fuch a day, is a very unfuitable thing. They
have light whereby to difcem, both the myfterics
of grace, and the methods of providence; and
very unfuitable it is in both refpe^ts that they
fhould deep. They have light to difccrn the myf-
teries of grace-, thofe ftrange and wonderful things
unfolded in the Gofpel of our Lord Jefus Chriil,
which fliouId always hold the foul in an admiring
poflure, for it is a marvellous light they are
brought into^, or 2^n amazing light iLii\\Q word

fignilies.

•» I Thcrr V. 5. * 2. Cor IV. 6. *"• i Per. 11.9,

( 325 )

Signifies f. And they have light more than other S ekm.
men to difcern the methods of divine providence. XVII.
Tbe Lord's voice crieth to the city^ and the man of
wifdom Jhall fee thy ?tame ^ . There i s that wi fd o m
which isof heavenly defcent, wifdom from above,
by which they know what is the nature of G o d,
and what are the ways of G o d, which are highly
conformable to his nature, in his government of
the world. It is not Ukely thefc ihould be afleep,
when comparing things together ; efpecially when
they cxpe6t God will be doing fome ftrange
matter in the earth : though, at fome times, the
appearances thereof are greater than at others, and
things feem near even at the door. If they be fo,
they who have not internal light cannot apprehend
it; but thofe who have inlightcned eyes may, ef-
pecially at fome times, fee that the providence of
Go D is bringing it to pafs. It is unreafonable then
fuch fhould be afleep, who are not in darknefs,
left the day fhould overtake them as a thief; as
the expreflion is in the fifth chapter of this Epiftle
and the fourth verfe. And again,

(2.) It is unfuitable to the principle of lifeand
power in the new creature. They are made to
live by the mod agile and noble kind of life that
is ;n the world, and to which (lecpinels is moft
difagreeable. They are made to give thcmfelves
unto G o D; as thofe that are alive unto him, and
gotten out of death, wherein they were fleeping
before. They arc to reckon themfelves indeed
dead to fm^ hut alive to God through Jefus Chrift
X 3 our

"j" ^{Kvuxrcv (pwf. * Micah vi, 51.

(326)
VOL. cur Lord"", I might alfo mention thofe three
II. eminent principles of faith, love and hope, all
^^^V^' direclcd to action; but the time will not permit.

2. For fmccre Chri-ftians to flcep as do others
is very unfiiitable to their ftate. As in the ninth
verfe of this chapter the Apoftle obferves, that
God bath 7iot appointed us to wrath^ hut to obtain
Salvation by our Lord Jefus Chrift, By which he
intimates, that the refufe part of the world have
the tokens on them of perfons appointed unto
wrath; while thofc, who are true and fincere,
are appointed to obtain Salvation. And,

3. It is imfuitable to their defigns and emds.
They who have fo great things to do, as to ferve
and glorify God all their time in this world, and
to hwt their own immortal fouls, and to gain an
immortal ftate of life and glory ; methinks fhould
have no time to fleep. It would be altogether
imfuitable to their bufinefs to allow themfelves fo
to do. But I cannot infift farther here, and
fliall pafs on to the ufe of this fubje6t. And fun-
dry things thefe truths taken together would yield
us by way of inference, for our improvement.
As

I. T H A T Go d's own people, and the men
of this world, are two diftind: forts of people.
They are alii., atque alii. L'.t not us Jleep^ as do
ethers. It would be a very ufeful confideration to
us mariV times to think feriouQy of this matter,
that there are two forts of people in the world ; and
then to think ferioudy alfo to which I mud annu-
nicr^tcmy k!l, or to which fort I bejong.

IJ.

I 1 1.

( 327 )

II. THEpeopleof God are a fdeA and zSerm,
faved people, the reft area refufe people. This XVII.
is plainly too held forth to us. ^hriftians are a
faithful, chofen generation, and poflTeflion ; the
others are not fo, but are of a vile and abje6t fort.
All indeed were naturally alike ; but they who
are taken out and fcleded, are made a very pecu-
liar fort of people, in their habitual frame, and
in refpedl of the permanent fixed excellencies
that are in them, above and beyond what are to
be found in other men.

III. The people of God are not to imitate
the reft of the world. Le( not us Jleep as do others.
They are a peculiar and a different people from
thefe others^ and therefore muft do other kind
of things. What do ye more than others^ f faid
our Lord to his difciples, upon a fuppofition,
that they Ihould only do fo and fo; or content
themfelves v/ith going no further than the Scribes
and Pharifees: but this abfurdity is implied at the
bottom, that for them to do no more than others
were a moft intolerable thing. Our Saviour
there reafons ex ahfurdo^ and fuppofes it very ab-
furd that his difciples lliould do no more than o-
thers. They are not to be conformed to this
world •, not to run with others into the fame excefs
of riot, though they fpeak neverfo ill of them for
their fingularity°. We may further learn,

IV. T H A T it is not enough for the people of

G o D to abftain from the pofitive evils of thcf^

othersybut thej' muft beware alfo of their negledls.

X 4 Many

* Math. V. 47. •" i.P^t.^ IV. 4.

( 323 )

V O L. Many think that they do fairly well, that they are not
n. guilty of thofe grofs commiflions that many other
men are ; but do not tax themfeJves for being
guilty of their negle6ls, careleflhefs, fleepinefs,
floth and fccuiity. But alas ! w^ ace not to fleep
with others, to be orpifllve with them of what is
incumbent upon us to do.

Well, that I may haften to a clofe, this
truth ought to be awakening to us all, and
Ihould put ijs upon rouzing our felves. What!
is the world aileep about us ? and do we pro-
fefs to be of another fort from them, and yet
fleep with them? Surely it highly becomes us to
beftir our felves, and to fliake off this drowfy
temper. If I had time I would fhew in fome
particulars, how pernicious and mifchievous a
drowfy lluggifli temper of fpirit is to a Chri-
ftian. While he fleeps corruption grows. /
ivefjl hy (fays Solomon) the field of the JluggarL,
end hy the vineyard of the man void of under -
flanding (the fleepy perfon is a fool and a witlefs
pcrfon) and it zvas ail grown over with thorns'^.
Temptation prevails; J^Fatch and pray therefore,
that ye enter not into temptation '^. Where there
is no watching, but continual fleeping, tempta-
tion carrieth all before it. Grace languifhcth,
and cannot but do fo hereupon. Comforts fail,
we cannot fo mach as tafte them; much lefs can
we fetch them from the pjoper objeds which
would afford them. While wc Heep providences
are unobfcrvcci, A gicat deal of inftruiflion

is*
t Piov. ?:viv. 90. ^ Math. XXVI. 41.

( 329 )

|s to be got out of them, and much duty lies S k r m*
upon us in reference to them. But while we XVII.
deep, we take no notice of whatever God does ^"^"^^
in the world. The breathings of the Spirit alfo
are negleded; for they do not always quite
awaken, though they do in a degree. It looks
to be complied, and comported v/ith by our ftir*
ring up our felves to meet with it. The divine
prefence is hereupon withdrawn ! Chrift is gone!
How many good times arc lofl when our doors
^re knocked at, and we afleep ! Is it not often
fo ? Duties {land for little! all moft flumberingly
performed ! in a flight, liftlefs, heartlefs manner ;
as we do every thing, when we are between fleep-
ing and waking. Either there is no calling upon
God, or it is to no purpofe. It is a dreadful thing
to fleep upon the knee. There muft be a flirring
up of Cur felves to take hold upon God, and a
watching unto prayer. With what wakeful,
lively fpirits fhould we attend at the Lord's
^able [ but if we indulge our felves in this fleepy
diftemper, fo it will be even there too. Our
eternal ftates are hazarded ! Are we fure we have
done all that is requifite, in order to the fecuring
of them? If we had done ever fo much, we
fliould be the lefs for fleeping. While the bride-
groom tarried, all flumbered and flept ; the wife
as well as the foolilh virgins ; but the wife had
their oil, and their lamps ready trimmed ; but
$he fooliih had not. He comes, and then the door
w^s (hut, and they were fhut out. They were

not

( 230 )

not raxdy, they had fiept away their time^ Wc
mr:kt our feives by this means liable to the fur'
prifai of judgerrxnt^. And i5 mn that tcrr:L>le to
our thoughts, to think of being caught afleep^
when God comes to plead <n his difpleaiure with
the inhabitants of the earth. I am afraid this
would be the too common cafe among thofe who
bear the name of Chriftians» and is fo now while
Go D 's judgements are abroad in the world. And
1 wilh it may not be the cafe of many of thofc,
who go for flridter profefTors among us, to be fo
lurprized as the^old world was. But certainly ii
will be inexcufable in us to do fo who have had
fuch warnings. We do not know that the old
world had from Noah more expreft warnings
than we have had. It is recorded as one part of
his encomium, that By faith he being warned
of God, moved with fear ^ prepared the ark K
We have been warned, I do not know how we
have been moved. But fure we are very much
without cxcufe, if we are without fear and care
upon fuch warnings as we have had. For what I
would we expect voices from heaven ? or muft
God fend Prophets among us, or t\k we will re-
gard nothing ? Needs it be proclaimed, that with-
in fo many days, we and our city fliall be deftroy-
ed? Surely wchave fo much underftanding as to
compare the way of God's difpenfation in former
times, when the cafe has been as it is with us ;
and to make a comparifon between the former,
and the prcfent cafe, in refpedl of wickednefs and

provocation?*
' Miith.xxv. I — 15. f Hcb. XI. 7.

( 33^ )

provocation t we may then fee how we are to S e r m.
make the comparifon, in refpedl of God's judge- 3^^^*
njents.

I K N o w there are pretences for fecqrity ; and
things do very obvioiifly fuggeft themfelves to the
thoughts of many, by which they put off, or
prevent what there is of an awakening tenden*
cy in the judgements of God. And perhaps it
may be faid : " Why, to what purpofe would it
^' be for us to be (6 wakeful, and apprehenfive of
f ' fuch and fuch fearful things coming on ? we
f^ cannot preyent them by that.*^ But that is
more than you know. You do not know but
that moft ferious importunate feeking of the face
of God, joindy and feparately, in congregations,
and families, and clofets ; being much upon the
knee, much with God in private; may prevent a
great dea! : you do not know how much it may
prevent of the divine difpleafure. But if you do not
by this means prevent the common calamity, is it
not much to faveyour own foul ^ And though you
be not hid in the common calamity, is it not a
defirable thing to die accepted with God ?

But ifyouilillfay, " to what purpofe is it ?**
I anfwer not to that purpofe, that we fliould tor-
ment our felves with the forethought. Sufficient
for the day is the evil thereof^. This is not the
meaning of God in requiring us to be watchful ;
nor that we fhould put our felves upon the trial or
ufe of any undue means, for the fecuring our felves
f^om external calamity. It is not, I fay, to that

purpofe

* Math. VI. xx, ^

( 332 )
VOL. purpofe neither. But, pofitively, we have a great
n., deal to do ', and a great deal we might do if we be
awake, if we be not found afleep, when any wafting,
defolating judgement comes. We may be draw-
ing near to God. Is it not better that judgements
take us near to God, than afar off? We may be
entering into our chambers ; we may be making our
calling, and eledion fure •, clearing up our title to
thceternalinheritance; labouring to get fuch graces
in a(5lual exercife, as are fuitable unto fuch a time
and fuch a ftate of things: to be prompt and rea-
dy to know how to ufe our faith, and patience ;
^nd not to be as thofe who know not how to ufc
their Iiands, when the time for a^^tion cometh.

Finally, we may be contemplating the
heavenly ftate J recounting with our felves, that it
is happy for us we are fure of happinefs above ;
endeavouring to frame our hearts to an in-
differency, as to all fublunary things and en-
joyments, ready to lofe all and be undone.
Thcfe are things we know not how to digeft,
without preparation. And to have thefe things
fnarchcd away, before our hearts are loofened
from them, will be the way to pluck our hearts
away too. But we fhould be crucified to the
world, and have the world crucified to us. Then
we are unconcerned with one another. Dead
men lie quietly one by another, give one another
no more wounds. And certainly it is better to
be taken in fuch a pofture as this, when judge-
ment comes than to be found in all thefe refpefts
ri]toge;her unprepared.

And

( 333 )

And whereas it may be laid: " But why SkAu.
«> fhould we fo concern our fclves? why Ihouid XVIL
" not we red in peace and quietnefs ? We have
" apprehended danger a great many times before
" to be very near us, but God has kept it ofF.
'' He is able to keep us ilill.** And this I am
mod troubled at of all, that this fliould be ufed as
a kind ofreh'gious pretence for fecurity, "God
" is able to keep off any threatening danger/*

The do6lrine is true, butgrofsly mifapplied^
Did never any dorm befall the Church of Go d
yet ? and what ! was not G o d as able to have
kept it off then? We fiiould confider with our
felves. Is it, according to the afpedls of provi-
dence, and God's ordinary methods before,
likely that it fhould be kept off? How can wc
but think there is a day coming of God's
reckoning with a people of fuch provocations a^
wc are? What! are we more innocent than our
neighbours, weltring in blood, and in great defc-
lation, round about us ? Nor do I think our dan-
ger is fo much from incenfed enemies abroad (for
we hear of wars, and rumours of wars among our
neighbours) as from the fecurity of our own
hearts. We have not fo much reafon to fear
their arms, as we have a flumbering fpirit'in our
own bofoms.

B u T if thefe threatened evils be yet kept off,
what are we the worfe for being prepared ? We
lofe no labour. It is worth our labour to be pre-
pared to live or die, for good days and bad.
We have been only doing, what is our duty at all

times.

( 334 )
VOL. times. We ihould be always watching*, for we
II- know not when our Lord will come, and call us.
Therefore we have no reafonable pretence why
we Ihould indulge our felves to floth, and fay;
« Yet a little more deep, and yet a little more.**
No, no-, there has been a great deal too much
already.

S E R,M.

( 335 )

SERMON XVm*.

Preached at HaberdafLer's Flail,
September 2, 1678.

D A N I E L IX. 25. latter part

•-~T/j^ Jlreet Jhall be built agaifj, and fbf
wally even in troublous times.

TFIAT wc may the better dlfcern the
reference of thefe words, we fhall give
you a very general and brief account of
the contents of the chapter, which confifls more
efpecialJy of two parts ; a prayer, and an an-
fwer thereunto.

We have firfl the prayer, made by Daniel on
the behalf of ruined Jerufalem, and captive Ju-
dah. The occafion of which we have an ac-
count of, premifed in the firft and fecond verfes
of the chapter; to wit, that at fuch a time as is
there mentioned Daniel did underftand by the
books (that is, no doubt, by confulting the

writings

* It plainly appears, that this Sermon was preached on
occafion of tlic fire of the ciry of London, (which began
Seprember 2, 1665) and its rellonition again lo irs former
(plendor, in a few years time. In order to illuftrate fome
parts of this difcourfe, Ibme account will be ^iven of this
afE;iir, towards the conclu/ion of ir, in a marginal note.

( 336 )

VOL. writings of Jeremiah) how long the defolation^
!!• of Jerufalcm were to continue, and that God /
meant to accomplifh feventy years in thofe defo-
lations. Hereupon he knew that the time was
near expiring. There was a way opened very
far, for the reftitution and deh'verance of this
people. The reign of Nebuchadnezzar was fi-
iiifhed s and thofe of Evil-merodach, and Bel-
fhazzar paft -, Cyrus had fucceeded ; and having
taken Babylon, transferred the monarchy (which
had continued for many years among the AfTy-
rians*) unto the Medes and Perfians. This
Cyrus is called the fervant, or the anointed of
the Lord ", by whom he meant to make way for
the deliverance and reftitution of his people >
and by that Darius alfo, who is mentioned in the
beginning of this chapter, and who, as fome
conceive, was at this time a Viceroy under
Cyrus -f . Hereupon he applies himfelf to fcrious
fecking of God's face -, and makes that prayer,

which

• I luppofe the Aurhor means tlie Babylonians. For the
A fly rian Monarchy wasdiflblved,on the death of Sardanapa-
lus, after irhad ftood above igcoYearSjbyArbaccsand Belclis.
The latter of whom, who is alfo called Nabonaflar, founded
the Babylonifh Empire, which continued only 210 Years;
that is, to the time of Cyrus's taking the Capital, who laid
the foundation of the Perfian Monarchy.

• Ifal XLV. I.
•j- The opinion of thofe, whom the Author alludes to,

fccms to be wrong. Darius, the Mede, was Uncle to Cyrus,
and without doubt is tiic fame with Cyaxares in Xenophon i
who both ingaged, according to that Author, in the war
againll the Babylonians. But Cyrus, who was general of the
Perfian army, commanded at the fiege of liabylon; and
took that city by a remarkable ilrat.igcni, of which Dean
Pridcaux jjivcs au account, both from Hci odoius, and the

eighth

( 337 )

which you find continued unto the twentieth vS e r ivr.
verle of the chapter. From thence, unto the XVIII.
€nd of it, is.

The anfwer to this prayer by the Angel Ga*
briel, fent while Daniel was yet a praying. In
which he acquaints the Prophet with the meafure
and compafs of that time, wherein the great
things were to be done \ which he now not only
immediately prayed for, but which he furtiier
had a commiflion to acquaint him with •, name-
ly, that feventy weeks were determined for the
bringing thefe things to pafs (manifeilly weeks of
years, as is the Scripture way of computation
fometimes) all which amount to four hundred
and ninety years. Within the firfl feven of thole
weeks, that is, forty-nine years, the Angel gives
him to underftand, that Jerufalem ihould be re-
built : namely, the flreet, that is, all the inward
part, or the houfes of the city; and the wall
that fhould encompafs it about. That after the
expiration of fixty-two weeks, added to thofe
feven, the Meffiah fhould come f ; and that in
the lafl week, even in the middle of it, he fliould

Vol. II. Y be

eighth book of the Cyropjedia of Xcnophon. The Ciry being
taken, tlie whole Babyloni;in Empire fell inro the hands of
Cyrus ; who, as long as his Uncle Darius, oiherwilc Cyax-
ares, lived, allowed him a joint title with himlclf in the
Empire j and out of deference to him, made him not merely
a Viceroy, but yielded him the firft place of honour in it.
Nine ychrs are generally allotted by chronologers ro the
reign of Cyrus ; the two firfl: of which he reigned in con-
junction with his uncle, and the feven following (Darius
being dead) he reigned as the fovereign, and luprerne head
of the whole Empire.

f The Author undoubtedly means, in his piblick charaiJcr.

( 338 )

V O L. be cut off. A prophecy to which afterwards the
II. event did fo very punctually corf-efpond, that a
very noted Philofopher fpeaking of it was wont
to fay J that furely that prophecy (as it was
called) mud have been written after the things
were done.

But the words that we are to confider con-
cern what was done within the firfl: feven weeks,
or forty-nine Years •, for at the beginning of that
time did the command go forth for the rebuild-
ino- of the temple and Jerufalem, as it was faid
it foon fhould. But the work was very foon after
intermitted, as is reckoned for about three years;
and then difpatched in the forty-fix years that
followed. Unto which the Jews have reference,
more particularly fpeaking of the temple. Forty
and fix years v:as this temple in buildings and wilt
thou rear it up in three days P ^ As it was not a
total deftrudion which it fuffcred afterwards ; fo
it was not a rebuilding from the ground, but a
reftoration, which it had by Herod.

This is that which is, in fhort, foretold to
Daniel here, in reference to Jerufalem : that the'
it would be a troublous time, in which fuch a
work fiiould be attempted and carried on ; yet
the work Ihould be carried on, and compleated
notwithflandlng. And therefore what the words
do more obviouily prefent us with and offer to
our obfervation, is ;

That God takes care for the rebuilding of
his Jerufalem, fo as to fcffedl it notwithflandlng
tlic troubles of the times.

But

•* John u. 20.

(339 )

But that we may confidcr this matter with Sj rat,
the more life and profit to ourfelves, it is requi- XVIII.
fite that we underftand, that Jerufalem was capa-
ble of being confidered under a twofold notion ;
either as fpiritual, or as civil. In the former
fenfe, by the name of Jerufalem is ufually in
Scripture fignified the Church of God y and we
are not to think that this fenfe was unintended in
this colloquy, as I may call it, or interlocution
about Jerufalem between Daniel, and the great
God by his Angel. Neither had Daniel a refe-
rence to it in his prayer, nor God in his anfwer
by the Angel, only confidered upon a civil ac-
count ; that is, as it had been a great, and art
opulent, and a famous city, of much account in
the world. It was not, I fay, upon this civil
confideration, merely, that either Daniel was {6
concerned ; or that the great God did feem fo
diredlly, and with fo fpecial a care and provi-
dence, to concern himfelf about it : but as it was
the feat of the divine prefence, and worlhip;
and had been the throne of his glory, though
he had fuffered it to be difgraced to a very great
degree. And therefore both Daniel in his prayer,
and the Angel in his anfwer, fpeak of it under
the name of the holy City, as you may fee ia
the fixteenth, nineteenth, and twenty-fourth verfes
of this chapter ; in which they do, as it were,
mutually and certatim intereft one another. And
fo the thing we have to obferve and confider is
this i

y'2, That

( 340 )
Y O L. That the great God doth mercifully provide
II. and take care, that the building of his Church
fhould go on, even in troublous times.

It will be worth our while to confider this
point a litde. The people of God are by the
Apoftle Paul called his building. Te are Goo'i
bupandry, ye are his building ^ The converfion
of Souls is the building of the Church. The
growth and improvement of the converted, is
the building up or edification of pardcular fouls.
Such building work as this the BlefTed God takes
care fliould go on ; fhould not be laid afide alto-
o-ether, even in times of difficulty and trouble,
but fhould go on notwithflanding. For the
power is greater by which God doth manage
fuch work, than that by which he can be refifled
in it ; and the mercy is greater with which he is
intent upon it, than to be diverted from it. If
he have fuch work to do, who fhall let it ? If he
will work, who fhall hinder him ? And if his
nierciful inclination hath once made him intent
upon it, he will never fuffer any thing to divert
it. His power, I fay, is too great to be refifled ;
and fo is his goodnefs, to be diverted from fuch
a work.

Yea, and he not only takes care that it
fhould be carried on, notwithflanding the trou-
bles of the times ; but alfo that it fhall be car-
ried on in fome meafure by them, or that they
fliall be in fome fort fubfervient thereunto. For
he fo orders it, as that even by the troubles of
the times.

5 1 Cor. lilt*?;

I. IIis

( 341 )

1. His under-agents, his inftruments or build- S e r u,
ers whom he employs, have their diligence fo XVIII.
much the more quickened. Thofe that were
employed in the building of Jerulalem, appeared
fo much the more eager and intent upon the
work ; by how much the more Tobias, San ball at,
and fome others, did bend and fet thcmfelves
againfl them in it. Yea, and

2. By the means of fuch troubles too are par-
ticular fouls, many times, ftirred up, and made
more ferious arrd impreflible ; more apt to prize,
and more ready to improve all good feafons,
which tend to fpiritual edification, as they do oc-
cur. When the word of the Lord is more pre-
cious, when it is enjoyed upon very uncertain
terms, it ought to be always fo ; and fometimes
it is fo, by God's gracious difpofition. Then it
is ufually moil favoury I then it is moft operative,
^nd doth moil good ! And fo this work of build-
ing the Church of God is carried on, not only
notwithilanding, but even in fome meafure by
the troubles of the times. Some brief ufe wc
ftall make of this, and fo pafs on,

I. We fhould learn from it not to account and
reckon, that in times of trouble and difficulty
there is nothing to be done, but to fit ilill ; no
farther endeavours to be ufed, for the carrying
on of God's fpiritual building. Far be it from
us to think fo 1 For our own parts we have reafon
thankfully to acknowledge, that it is fomewhat

( 342 )

VO L. a quiet time with us hitherto *, but it is a troii-
II. blous time in the world round about us : and too

V^V^^ prone we are to ftand at a gaze, as amazed per-
ions, wiilly looking round about us 5 and having
our eyes in the ends of the earth (as Solomon
fays concerning the fool) and in the mean time
to negiedl our own proper work. We mind
what others are doing, in their bufy hurries up
and down in the world •, and do but little confi-
der what we fhould be doing. Our own work
lies flill too much negledled, as if we had no fuch
thing to do as the building up ourfelves in our
moil holy faith ; as if we had finifhed our work,
and had nothing more remaining, nothing left us
to do. And,

II. We fhould take heed too of miflakingour
work in a time, when there is fo much of hurry
and confufion in the world ; and when things
are fo blundered, that it is not very eafy to dif-
cern what is to be done, and what not j or what
way is to be taken, and what not. There are
many who are fo very intent upon this or that
little mean defign, in reference to this building,
that it very much difturbs thofe, who are ferious
!ind in good earnefb in reference to the main of
the work itfeif. And there are thofe, who think
there can be no fuch building at all, unlefs it be
all according to their ov/n model ; and that the
building of Jerufalem is nothing cKe^ but the
building up of their own parry ; that they are all
the Church, and that none have a fhare and part
in it, but themfclvcs. But the main things,

wj)igll

( 343 )

which belong to the conflitution of the Church Se r m.
of God, mufh be in our eye, while we are pro- XVIII.
moting the building thereof according to our
capacities, and in our feveral flations -, and what-
ever tends to promote real, and fubftantial truth
and holinefs, is what we fhould be mod intent
upon in this work. But then again,

Jerusalem was to be confidered too under a
civil notion 5 as it was a great and a famous city,
very much favoured by providence, and which
flourifhed under the benign influence of it, thro*
a long tra6t of time. And fo we may by ana-
logy enlarge our obfervation ; and render the
truth we obferve applicable unto other cities and
places, which arc confiderable, in fome refpeds
in the fame eircumftances, with Jerufalem. And
the thing we have to obferve, is.

That a city, or place, being ruined by its
own wickednefs, when it is reflored, the reftitu-
tion of it is owing to the fixed purpofe, and
adtive providence of God, who brings it about
notwithftanding whatfoever difficulties.

All this we have exemplified in Jerufalem,
and it is applicable to other places. Jerufalem,
you know, was reduced from the height of its
profperity and flourifliing Hate, into a miferabJe
ruin ; and it continued in that defolate ilate ac-
cording to the meafure of time which God had
appointed it. It was at length reflored, repaired,
rebuilt, and in a very troublous time. If you
read over the books of Ezra and Nehemiah,
Y 4 which

( 344 )
which give us the hiftory of that affair, which
the prophecy in our text refers to, you v/ijl find
it was a very troublous time ; and that the trou-
bles of the time were direded in mod exprefs
oppofition to this work, the rebuilding of Jeru-
falem. There were thofe that bore ill will to
that city, who fometimes mocked the builders
of it, fometimes threatned them, fprnetimes
ftirred up the Perfian princes againft them, tp
hinder the work ; reprefenting to them that, that
city was anciently a rebellious city, and hurtful to
kings ^. And though by this means they fome-
times prevailed to have the work intermitted^ yet
by the favour of thofe very princes, fome or other
of them, God orders it that it is carried on, an4
brought to a perfed ifllie at lafl. The rebuildr
ing of Jerufalem is enaded by a law, and in^
forced by other additional laws. You have Cy-
rus his decree s you have Darius his decree v you
have Artaxerxes his decree, in the feventh year,
and again in the twentieth ye^r of his reign -, if
it was the fame perfon, which I difpute not. So
that by decree, upon decree, is the carrying on
of this work reinforced ; and all by the favour of
the princes of that empire, the power whereof
was endeavoured to be ingaged againft it ; and
fometimes it was, in fome degree, upon the foli-
citation of its enemies. And folemn acknow-
ledgments hereupon are made to the great God,
that he did put it into the heart of tl>e king, to

ordaia
^ Ezra jv, 15^

( 345 )
Ofdaln and decree fo and fo, in reference to S e r rt.
this affair, as you find in facred hiftory. XVIIL

Now confider^ and compare the words of the *— v"^
text with the event, and the matter is plain ;
chat it was by hxcd purpofe, and adive provi-
dence, that the affair was brought to pafs. The
text fays exprefsly, that the ftreet Jhall be built
figain^ and the wall even in troublous times, A^
if it was faid, let not th€ more formidable afpedls
of the times difcourage you, as to the belief of
this ; the thing fhall be done notwithftanding.
And it was done.

This alfo affords and challenges too an appli-
cation ; and there are fcvemi things which by
way of inference \<re may eollecl, and gather for
our own ufe. As,

I. We have this implied, that a place or city
long favoured by God, may be reduced to a
tery ruinous condition by its own wickednels*
The rebuilding of Jerufalem, and the predidbion
here that it fhould be built again as it is ex-
preffed, does fuppofe fuch a ruin. The ftreet
fiall be built agairt^ and the walL What ! of Jeru-
falem } is there a mention of building that city
again .? This plainly implies then, that Jerufalem
was in defolation. And fo it was ; and we are
told plainly enough how it came to be fo. Daniel,
Ezra, and Nehemiah, and before them Jeremiah,
in their folemn confeflions and lamentations, do
Own the caufe. They had finned, they had decp-
fy revolted^ and therefore God h^d brought uport

thenj

C 346 )
VOL. them all the evils that were written In the law of
II. Mofes. So they came into that defolate ftate.
Their city was burnt with fire, and all reduced
even into an utter ruin.

And it is our bufinefs this day to confider a
like cafe to this. You know this has been the
cafe of your city too. The mention of the re-
building of Jerufalem befpeaks it to have been
ruined before. And you can have no occafion
to confider the rebuilding of London, but it will
lead you to confider th^ foregoing ruin of it.
That is our dired bufinefs, which lies in our way
to confider •, but efpecially the caufes of it.

The ruin itfelf is firft to be confidered, that
dreadful ruin! In reference to the ruin of Jeru-
falem we find the Prophet, in the name of the
people of God *, or we find the people of God,
whom he reprefents, laying it as a charge upon
their own fouls, to remember the mifery, and
the afHidion, the wormwood and the gall, and
to have their fouls humbled within them. And
what 1 can a dozen, or fourteen years abolifh in
us the memory of fuch a ruin, as that of London
was? Can it be forgot how the lofty city was
brought low ; and how the more lofty flames
triumphed over the riches, the pride, and the
glory of it ? The thing itfelf furely deferves, and
claims to be long remembered, and deeply con-
fidered and thought of.

But efpecially the caufes of this defolation
deferve to be confidered : namely, the provok-
tf g, and the punilhing caufe i the wickednefs of

London,

( 347 )

London, and the divine wrath which was In- S e R at.
gaged thereby againft it. The very fury of XVIII.
thofe flames, thofe flames themfelves were the
indications and iflues of the greater and more
furious heat of luft, and the more intenfe and
hotter fervor of divine difpJeafure. And if it
be confidered, methinks it fhould even yet melt
hearts to think, that there was wickcdnefs m,ore
outragious, and wrath hotter, unfpeakably hot-
ter, than thofe flames !

And we fliould have no reafon to think that
there was a difproportion in the deferving, to the
punifliing caufe j if the particulars of thofe evils
I allude to were to be recounted and refleifled on.
But I am afraid we are very apt to deal by the
judgements of God, as we are too tommonly
wont to do with fermons. We hear them, and
they move us (it may be, if at all) a little only
for the prefent j and all the impreflion of them
is foon loft: and vaniflieth, as if we had never
heard them at all. The judgements of God are
audible fermons. They have a voice. The Lord's
voice crieth to the city^ Hear the rod and him who
hath appointed it! ^ Divine judgements are loud-
ly audible, they have a crying voice -, and it is
ftrange that the voice of fuch a cry fhould be
forgotten ! that fo dreadful an event of provi-
dence fliould be but as a nine-days wonder ! that
though the wound be healed, the fears fliould be
worn out, and no remembrance left of it ; but
all returning to their former courfe, as if no fuch
thing had been done among us !

But
t Micah VI. 9.

(348)

But the confideration, as was faid, of the
thing that was done, would receive a great deal
of weight by confidering the doers ; namely,
God, and outfelves. That the inhabitants of
London, (lioiild be, as it were, in a confpiracy
to deftroy London, feems very ftrange. And
yet was not that the cafe ? How full have men's
minds been of fe verity towards fiich, as they have
thought, or fufpeded to have been the defigning
inftruments -, but how merciful in the mean time
to themfelves ! Every one added fomething to the
burning ; and efpeciaily every one that allowed ^
himfelf in the ways of fuch fins, as we cannot
but know are very provoking to his jealous eyes,
and which God will leaft of all fpare for, when
they are foQnd among them who profefs his
name.

And that it fhould be God's doing is never to
be forgotten. That God fhould have fuch a con-
tfoverfy with a people, who had fo long born
his name ; and with a city, wherein he had fo
long dwelt ! And yti^ Jhall there be evil in a city,
and the Lord hath not done it P^ Are not we to
acknowledge his own doing in the cafe ? He is
faid to do, whatfoever creatures do ; whatsoever
fecond, or fubordinate caufes do, while he has
them in his hand, or in his power : either to re-
ftrain, or let loofe their inclinations and natural
tendencies, as he pleafeth; though he do not
prompt them to this, or that thing. And
again,

' Amo5 111. 6.

( 349 )

II. We may colled hence for our further ufe, S e r w,
that fuch a defolation and ruin, followed by fuch XVIII.
a rellltution and recovery, is to be looked upon,
as an argument of the divine difpleafure not pre-
vailing fo far as unto a total rejedion ; and aban-
doning of fuch a people, or fuch a city. There
was great difpleafure againft Jerufalem, and the
breaking out of that difpleafure into fuch a judge-
ment and vengeance, as came upon it, was in-
deed very formidable, if you confider that alone.
But if you confider the promife, th^t- the ftreet
and the wall Jhall he built again^ and that not-
withftanding the greateft difficulties that trou-
hlous times may lay in the way of fuch a work s
(this fhews it was not a difpleafure, to a total
abandoning that city. And we for our parts
have reafon to acknowledge the divine goodnefs
in this, and that mercy has been remembered in
judgement : that there has not been upon the ruin
of this city fuch a curfe or maledidion, as was
that of Jericho ; Cur fed he the man before the Lord^
that rifeth np^ and buildeth this city Jericho I he
jhall lay the foundation thereof in his firfi-born,
and in his youngeft fon fJjall he fet up the gates of
it s. We have reafon, I fay, to blefs God that
he has not fo curfed us. And,

III. We may colled farther, that much lefs is
fuch a ruin, (when by the divine favour it is fol-
lowed with fuch a reftitution) to be looked upon
as an argument againft our religion ; againft the
religion of our people, and our nation. Some

might

Jolll. VI. 2(J.

C 350 )

VOL. might perhaps be too apt to make fuch an iilvi-
^I- dious interpretation and comment upon fuch A
piece of providence ; but the following ifilie of
things is fome refutation, a refutation good
enough for fuch an argument. And it was the
occafion of faint Auguftine's writing thofe twenty-
two books (as he himfelf teftifies) concerning the
city of God ; that there were, in his time, fuch
conceits and apprehenfions, upon fjch a Jikc
event that happened to a famous city. For the
Goths having invaded Rome, and facked and
ruined that city ; the pagan enemies, of that
time, had an apprehenfion among them, and
talked it commonly, that this ruin was fallen
upon Rome, upon the account of its having be-
come fo much Chriftian, as it was at that time.
It was the defign, I fay, of all thofe books to
contend againft the folly of fuch an opinion as
that; at lead this was the occafion of Auguftine's
writing them, and that defign is carried on very
much throughout them. And again we may
note,

IV. That it argues a very favourable divine
providence, when God does fo fixedly purpofe,
and effedlually bring it about, that a city fo
defolated fiiould be reflored and raifed again.
God's hand ought to be acknowledged in the
raifing, as well as in the ruin of fuch a city.
Both were indeed alike ftrange as to our cafe.
Before that defolating judgement came, in whofe
thoughts was it ? who fufpedled fuch an event ?
As before that judgement came upon Jerufalem,

that
I

( 350

that calamitous (late and defolate judgement S e r \f .
which befel that city, you find it faid, who would XVIII.
have believed, that ever an enemy fhould have
entered within the walls of Jerufalem ? So who
would have believed that fuch a calamity was ap-
proaching as that of London!s fire before it came ?
that all the power of this city fhould not be able
to withftand the fire at firfl •, but that it fhould
difFufe, and fpread fo univerfally, fo irrefiftibly ;
who, I fay would have thought it ? And who
would have thought that it fhould have been fo
foon raifed up again? and how much befides,
and beyond expedation was it ? f As in reference

to

-}■ Fo R the illuftratlon of this and fbmc other parts ot
thii difcourfe, it may not be improper to give the reader a
lliort account of what the author here alludes to ; I mean,
the ruin of the city of London by £re, and its fudden and
wonderful refurre^tion again from its afhes. Of w'lich
fur prizing events many of our hiftorians have given us a
very pathetic account ; tho* pofiibly fome of my readers are
not much acquainted with them, and confcquently will not
be able to read this fermon with equal pleafure and advan-
tage.

The dreadful fire,fb often alluded to, began on Septem-
ber 2, i666 ; near the place where the monument now
ftands ; by which one of the nobieft, and moft mi^niHcent
cities in the world, was turned into afhes in a few days. A
raging Eaft wind we are told fomented it to an incredible
degree ; which in a moment railed the iire from the bot-
tom to the tops of the houfes, and fcattsred prodigious
flakes in all places, which were mounted fo vaflly high in-
to the air, as if heaven and eartii were threatned with the
fame conflagration. The fury, as an Englil]i liiflorian ob-
ferves, fbon became infupporrable againll all the p.rts of
men, and power of engines ; and befides the dre.-.dful icenes
of flames, ruins, and deiblation, there appeared tiie moft kil-
ling fight under the fun, the d iftrafted looks of lb many
citizens, the wailings of mifcrable women, and the cries of
poor children, and decrcpid old people, with all the marks
of confiifion and defpair.

The

( 3J2 )

to Jerufalem, who of thofe, who beheld it in its
ruins, would have thought or hoped that they
fhould again with fo much joy behold Zion the
city of their folemnities, and fee Jerufalem as
before a peaceable habitation ? When God doth
things not Jooked for, they ought to make the
J greater, and deeper impreflion. When he be-
ftows unexpedled mercies, he expeds impreffions
gf deep and Jailing gratitude ; fuch impreffions
as are not to be worn out. For what I will we
refer all thefe things to chance ? or to mere hu-
man induftry ? Is it by a cafual concurrence of
accidents that fuch a thing as this is brought
about ? With refpedl to a particular houfe it is

faid.

The inlcrlptlon on the famous pillaf or monument,
crefted by that celebrated architect Sir Chriftopher Wren,
in memory of this calamity, tells us ; that ** The fire with
•* incredible noife and fury deftroyed eighty nine Chur-
•* ches» among which %vas the Cathedral of" St. Paul ; many
•* public horpicals,fchools, libraries, a vaft number of ftate-
** ly edifices, thirteen thoufand two hundred dwelling
" houfes, four hundred rtreets &c. The dcftrudtion was
** fudden; for in afhort time the fame city, which was feen
•* in a flourifliing condition, was reduced to nothing : and
** after three days when the fatal fire had in appearance
** overcome all means of refiftance and human counfels ; by
" the will of heaven it ftop*d, and was cxtinguiflied."
This v/as a fight, as Dr. Calamy obfcrvcs, that might have
given any man a lively fenfeof the vanity of this world, and
all the wealth and glory of it, and of the future conflagra-
tion of the world it lelf || I lliall only add, without inqui-
ring into the caufes of thi:^ dreadful calamity, which the au-
thor has hinted at, in one part of this difcourfe ; that all
per Pons, as Ecliard tells us, were indefatigable in the great
work of rebuilding, and making provifion for the refur-
rc<^tion of this city : and that Sir Jonas Moor having raifed
FIcetftrcet, according to the modei appointed ; from that
beginning the city grew fo haftily towards a general per-
fection, that within the compafs of a few years it far tranl^
condcd its former fplcndor.

11 Abridgement of Baxter'* life Vol. I. p. 314.

( 353 )

fed, except the Lord build the Houfe^ they labour S^km:
in vain that build it. ^ And will we difintereft XVJII,
God in fo momentous a work as this is, the re- ^" ""•'^"^
jttitution of fiich a city ? And again,

V. Ta k e both the ruin and the refloration
together, and we have mighty incentives, and
ftrong obhgations to ftudy more the pleafing of
that God, and keeping of his gracious prefence,
who mufl: be our keeper ; the keeper of you, and
your city. We read of a certain city in Italy,
whofe inhabitants chained the ftatues of their
Gods to their particular ftations ; upon the ap~
prelieniion they had of how great concern it was
to the weal of their city to keep their deities
among them, or that they fliould not be defer-
ted, and forfaken by them. I need not trouble
you with the particular occafion of it. But.

God is only to be held and kept among us'
by bands of his own making ; by his own cove-
nant and his own promifes, by which he is mod
flrongly held, if we do not make a violent rup-
ture our felves, and break off our felves from
him. But it is much to be feared the divine
prefence is little coveted, oi' defired ; and it little
appears that God hath a dwelling in many of the
new built houfes of this city, where men little
concern themfelves whether they have God with
them or no. How many families are there, who,-
after fo monitory a judgement, and after fo ob-
liging a mercy, yet call not upon the name of
the Lord ! or wherein that wickedncfs dwells,"

Z which-

* Pfal. c XXV 1 1 I.

( 354 )

which will not permit him a dwelling there ! Is
this juft dealing? that when he provides you
hoiifes, you will not permit him a dwelling there ?
He furnilhethjour habitations, and you fpoil his.
We find mention made of a people, who fay unto
God, Depart from us \ for we defire not the know-
ledge of thy ways * : and yet he filled their houfes
with good things. Ungrateful, and unworthy
wretches ! He fills their houfes with good things,
and they bid him be gone. But as it follows
there, the counfel cf the wicked is far from me^.
Let it be far from you alfo. That vile temper,
that wretched difpofition of heart far be it from
me ! Let not my foul enter into their fecret ; in-
to the fecret of thofe, who have the heart fo to
requite the Lord ! I only add, in the

VI. And laft place, that fuch a ruin, and con-
fequent reftitution, are no aflurance to fuch a place
or city that it fhall never be ruined again. Let
us fo far improve the infiance of Jerufalem here.
Upon fuch a prayer fo folemn, and many a prayer
befides offered up by fpirits wreflling and deeply
ingaged about this bufinefs, here comes a gra-
cious predidlion and promife j to wit, " I will
" favour Jerufalem, the flrcet fhall be built again,
** and the wall, and the work fhall be carried
*' on, let the difficulty be never fo great, and
•' the conteflations againft it never fo high and
*' earnefl." Why, one would have thought di-
vine favour had been now fo fixed to Jerufalem,
that it fhould never have been off more. But how

much

* Job XXI. 14. ^- Vcr. i^.

(355)

much otherwlfe was the cafe ! Jerufalem fufferedS e r jvf ,
many a diftrefs after this rebuilding. For after XVIIL
this it was harafled much by the Grecians, Sy-
rians, Parthlans, and the Romans ; and by fome
of thefe feveral times. And lad of all it was
taken, and fo dreadfully ruined, (I mean the de-
ftrudlion brought upon it by Titus) that ever fince
one may go (as once was faid of another place)
and feek Jerufalem, in Jerufalem, and all in vain.
But God forbid that this lliould be the ilTue as to
London ! God grant that it may never be fo !
that the prevailing and growing wickednefs of
this city (for it feems to be growing) may
never bring things to that pafs, as that one
may as vainly go to feek London in London ?

Z ?. S E R M.

( 3S6 )

SERMON XIX*.

Preached September 8, 1695.
PSALM Lxvii. 2, 3.

^bat thy way ma\j be known upon earthy thy
. laving health among all 7iations, Let the
people praife thec^ O God; let all the
people praife thee,

ITake it for granted it is generally known-,
that it is by publick authority recommended
to us, this day, to celebrate the praifes of
God, for the prefervation and fuccefs, vouchfa-
fed to his Majefty's perfon, and forces abroad :
and particularly, that God hath protected and
guarded fo precious a life, amidft all the dangers

and
* This fcrmon, ir appears, was preached on September S,
1695 ; bcin^ the day appointed by publick authority for a
general thankigiving, pariicularly tor taking the rtrong
town, and citadel of Namur, in Flanders, by King Wil-
liam : which place as Bifliop Burnet tells us, was *io happily
fltuatcd, fo well fortified, and fo well furnillied and com-
manded, that it made the attempt fccm bold and doubtful.
Ivlamur had been taken by the French about three years be-
fore, in' the view of a great army ; which was looked upon
as one of the greateft actions of that long reign. But tho the
fortifications, both in ilrengtli, and in the extent of the
outworks, were double to what they had been, when the
French look the place; yet King William, after a ihort
iiege, retook that important town and fortrefs, in the view
nf a hundred thouland French commanded by the famous
Marefchal Villeroy : which, as the forcmcntioned hilforian
fays, was reckoned one of the greatefl actions of" the King's
life ; and indeed,, one ot the greatclt in tlic whole hklory
of war.

and deaths, that theatened it in the fiege ofNa- Serm.
miir.; and given fuccefs to the defign of taking XIX.
that fortrefs.

And whereas the proclamation by the Lords-
juftices, appointing a thankfgiving on this day
in reference to thefe great things, takes notice ;
that this protedtion of the king's life, and the fuc^
ccfs of his forces in that great undertaking, is
juftly to be looked upon as an anfwer to prayer,
efpecially the prayers of that day of fa{l,that was
appointed and obferved in the beginning of the
fummer, with relation to this year's expedition :
I do accordingly, at this time, intend to confider
the fecond verfe of this pfalm, in connexion with
the third ; as I did on that fail-day confider it,
in connexion with the firfb.

The words of the proclamation are to this
purpofe ', '' That whereas they did appoint a
" general fall to be kept through this kingdom,
*' for imploring the blefTing and protection of
" almighty God in the prefervation of his Ma-
*' jefty's facred perfon, and profperity to his
" arms, both at land and fea, which hath been
*' obferved accordingly j and forafmuch as it
*' hath pleafed almighty God, of his infinite
" goodnefs, in anfwer to the prayers humbly and
" devoutly offered up to him, to grant to the
*' forces of his Majefty, and his allies, fo great
" fuccefs in the taking of the town and caftle of
'^ Namur : they do therefore, adoring the divine?
f' goodnefs, appoint this day i^c/^-

Z 3 Now,

( 358 )
VOL. Now, according to the obfervation that is
II. JLiftJy made here, that God hath made the event
to correfpond fo far unto prayer, I have, as hath
been already faid, determined to infift upon the
fccond verfe in connexion with the following,
which run thus ; That thy name may he known
upon eafth^ thy faving health among all nations.
Let the people praije thee^ 0 God ! let all the
people praife thee. Whereas on that day of pub-
lick fad I confidered the fecond verfe, in con-
nexion with the firft \ the words of which are
thefe : God be merciful to us, and blefs us, an4
caufe his face to Jhine upon us ; that thy name may
he known upon earth, thy faving health among all
nations.

It was with this defign that fuch mercy was
petitioned for ; or that God would be merciful
unto u?, and blefs us, and caufe his face to fhine
upon U3. Whicii cxpreirions, relating to a com-
munity of people, and their publick affairs, im-
port favourable afpedls of providence upon fuch
a people, and fuch affairs : ai^.d that fuch requefts
were made, and fuch mercy fupplicated for from
heaven, with this defign, that God's ways may
be known upon earth, his fiving health among
all nations. As this was the end and defign of
prayer, fo the profped, the expedation, and
hope hereof, is made the great inducement, as
well as the fpring and fource of praife. And
what we aim at or feek for, i?, (iat all people
may every where praife God ; that all nations
may bp glad and fing for joy, becaufe he will

juclge

(259)

judge the people righteoufly, and govern the na- S e r m,
tions upon earth. XIX.

B Y the way of God we are to iinderftand,
the courfe of his oeconomy in governing the
world ; but efpecially (as the expreffions con-
ne6ted with it fliew) as it refers to the falvation
of men. What our tranflation reads in two
w^ords, [ faving health ; ] is but one in the hc-
brew text, [falvation.] And we know that from
the fame word comes that name Jefus, given to
the great and eminent Saviour ; who by a known
and elegant metonymy, is hereupon again and
again in Scripture called God's falvation. And
judicious expofitors underfland this to be the
higheft intendment, and ultimate meaning of
thefe very words ; that Chrifl, and God's defign
of faving finners in and by him, may be more
known in the world. And therefore, taking the
foregoing fupplication as I now flate it, connec-
ted with the refolved duty of praifing God, and
the invitation of all to a general concurrence
herein ; and we have a fufficient ground for that
obfervation, which I ihall now recommend to

. you as the theme and fubjed of our prefenC
difcourfe.

That our fouls fliould be greatly inlarged,
and highly raifed in praifing God for fuccefles,
and for favourable afpedls as to our publick
affairs, from the hope, that thereby divine know,
ledge may more generally be diffufed, and fpread
in the world. I Ihall, in fpeaking to this,

Z 4 I. BaiEFi^v

^•v^^

( 360 ) -

VOL.

I^- I. Briefly fhew you what I mean by divine

knowledge.

II. Shew you, that fach means as are here
intimated ; to wit, the fuccefics and favourable
afpefls of providence, with relation to the pub-
jick affairs of fuch as profefs the name of God,
and defmn to ferve his interefl in the world,
have a tendency to the fpreading of fuch divine
knowledge among men. And,

III. I SHALL fhew, that the hope and ex-
pe6lation hereof is a very proper, and fhould be
the principal fpring of our praifes for fuch fuc-
cefles, and favourable afpe6ls upon our common
affairs. And fo make application of all as time
will allow.

I. I SHALL briefly fhew you, what is here in-
tended by divine knowledge. That is truly
called fuch knowledge, whofe obje6l, and whofe
author,, and whofe nature are divine. And fuch
I mean that to be, which I now fpeak of; and
fiiall open to you in the terms of the text.

I. For the obj(?6l of it ; namely, God's way,
and his falvation. The way of God as I told you
is his peconomy, or courfe of difpenfations in
governing the world. And that takes in both
religion and righteoufnefs together, objecfli vely
confidcrcd ; the knowledge of the true religion,
and of all that rr-en do mutually owe to one an-
other. And we find that both are intended here
in this context. That the general fpreading of

religion

( 3^1 )

reiigion and rightcoufnefs is defigned, and aimed Se rm.
at (with the defire and expedlation of which the XIX.
Pfalmift's heart is fo much taken up) you may
fee from the feventh verfe, which concludes the
Pfalm. God Jhall blefs its, and all the ends of the
earth fljoll fear him. This fhall be the confe-
quence of his faving us ; his giving us fuccefs, or
his making his face to fhine upon us : that is,
that as he blefTeth us, men fhall more and more
be induced to blefs him. That expreflion, the
fear of God, is, you know, a paraphrafe of true
rehgion : not only religion in general towards
God, but even fuch religion as hath its founda-
tion in Chrill, the Saviour and Mediator between
God and men. And this feems to be here in-
tended in the words of the text, nat thy way
may he known upon earthy thy faving health amon^
all nations. There can be no fuch thing as reli-
gion in the world at all, which is not founded in
the hope of mercy, as the fpring and fountain ;
and of final felicity, as the end, that all fhall
refult into at lafi-. There could be no more reli-
gion upon earth, than in hell, if there were no
hope of falvation. Men would but have the
religion of devils, or fear God with a fear of
horror. For the devils are faid to believe there
is one Gop, and tremble f ; that is, gnafh their
teeth for horror ^. They tremble to think there
is a power fuperior to them, which they cannot
overcome s and that will take a jufl, and eternal

revenge:

•i- (p^(W«o"i. ^Jarn. n. 15;.

( 362 )

revenge upon them, for their infolent rebellion
and wickednefs.

It is then the knowledge of God's falvation,
that giveth a rife and fpring to religion ; and
without this, there can be no fuch thing as true
religion in the world. But then alfo, that
righteoufnefs is comprehended within the com-
pafs of the objecl of this knowledge, as well as
religion, appears from the fame context , Let
the nations he glad andfing for joy ^ for thou fhalt
judge the people righteoujly^ and govern the nations
upon earth^. As God, by the difpenfluion of
the everlafting Gofpei, requires and teacheth us
to live righteoufly, as well as godly ; fo doth that
knowledge, which he ingenerates and worketh in
the minds of men (where ever that teaching is
efficacious) produce righteoufnefs towards one
another, as well as religion, towards God. Both
thefe I take therefore to be comprehended toge-
ther, in the objed of this knowledge ; and fo
far it is divine. And,

2. It is divine alfo with refpedl to the author

of this knowledge. The promife in the new

covenant, which God faid he would make with

his people, and which is the connedlive bond of

all that are his people indeed, is this ; that they

fhould be all taught of God. The paffage is

quoted from Jeremiah -, by the Apoftle to the

Hebrews <*. For this /V the new covenant that I

will make with the houfe of Ifrael after thofe daysy

faith the Lord •, / ivill put my laves into their

mindy
'<• Ver. 4. « Clip^. XXX, 55, ^, < Cha|), vui. p, iq.

( 8^3 )

mind^ and write them in their hearts^ and I will S e r m.
J?e to them a God, and they Jhall be to me a people* XIX .
And they jhall not teach every man his neighbour-* *— v*^
and every man his brother^ f^yi^^S^ ^^ow the
Lord ; for all Jhall know me from the lea fly to the
greateft. And indeed if that were not defigned
and meant, we could not give a reafonable ac-
count, why this fhould be made the matter of re-
queft and fupplication to him, that his way might
be known upon earth, his falvation among all
nations. But though this is a knowledge to be
taught and given by God himfelf, yet he ufeth
means in order thereto. But by how much the
more overpowering his influences are, and by
how much the brighter and more penetrating his
light is, in begetting this knowledge, fo much
the lefs doth the inftrumentality of the means
appear herein, and God is feen in it fo much the
more. And then,

3. The nature of this knowledge, as well as
the objed:, and the author of it, mull be under-
flood to be diyine too ; in as much as it is
plainly intimated to be efficacious and transform-
ing knowledge, fo as to make the fubjecl like
the objedt : that is, fo as to make men appear
}ike fo many reprefentations ot God himfelf in
this world ; with refped to their holinefs towards
himfelf, and mutual love, equity, and righteoufr
nefs one towards another. This is the meaning
of his writing his law in their heart. For whereas
his law is all gathered up (as it is by our Lord
himfelf) into this double fiimmary of loving Goq

with

( 3^4 )
VOL. with all our hearts and fouls, our minds and
11. flrength, and loving our neighbours as ourfelves ;
to have this divine knowledge, in truth and re-
ality, is to have it fo efficacioufly operative, as
to transform the very foul into this twofold love;
and fo accordingly to frame this world and the
minds of men every where into compofitions of
love towards God, as the fupreme good, and
towards one another, in obedience and fubordi-
nation to him. And this is that divine know-
ledge, which the text and context do manifeftly
intend. But,

11. We are to fhew you how fucceffes, and
the favourable afpedls of providence, relating to
the publick affairs of thofe who profefs his name
and efpoufe his intereft, tend to propagate fuch
knowledge as this in the world : that is, accord-
ing to the expreflion in the text, to make it unir-
verfal, fo as that God's way maybe known in all
tht earth, and his falvation unto all nations ; and
that true religion, and the fear of God may take
place unto the utmoft ends of the earth, accord-
ing to the con^lufion of the pfalm. And when
we behold God in fuch favourable afpe6ts and
appearances, how much does the hope revive,
and rife in our foul^, that this fliall be the final
ifiue of things ! namely, that God fhall be thus
known in all the earth, fo as to be every where
worfhipped, and fubdue the nations of the world
to his equal, mild, and merciful government. I
♦ha)l proceed here by thefe two fleps.

If

( 365 )

1 . I SHALL take notice to you, that we have S e r m*,
a great deal of reafon to hope for this end. And, XIX.

2. That we may obferve an aptitude in fuch
means to fubferve it.

I. We have a great deal of reafon to hope
for this end ; as a thing, which God ultimately
has in defign, and will effedl. We find feveral
unaccomplifhed, prophetical Scriptures of this
import, as that Tbe earth fioall he full of the know^
ledge of the Lord^ as the waters cover the feas *.
And fo operative will be this knowledge, that
befides the imprefuons of religion which it fhall
make upon the fouls of men Godward, it fhall
alfo imprefs an univerfal peaceablenefs, and righ-
teoufnefs upon mens minds, towards one another ;
fo as that men fhall generally agree to beat their
fwords into plow 'Jhares^ and their fp ears into pru-
ning-hooks : Nation fhall not lift up fword againft
nation^ neither fhall they learn war any more^>
Such will be the powerful efficacy of this divine
knowledge, that it fhall transform the world into
love and. kindnefs, benignity and goodnefs ; as
God himfelf is love, and the fupreme, and all-
comprehending goodnefs.

And we fee alfo a paflage in the prophecy of
Ifaiah, which hath a more particular reference
unco Chrift : Behold my fervant whom I upholdy
mine ele^l in whom my foul delight eth : I have put
my fpirit upon him^ he fhall bring forth judgement
to the Gentiles, He fljall not cry^ 7ior lift up, ncr
caufe his voice to be heard in thefireet. A bruifed

reed
•Hi XI. 9. fCh. II. 4.

( 366 )

reed Jhall he not hreak^ and the fmoking flax Jhalt
he not quench ; he Jhall bring forth judgement unto
truth (unto victory ^ it Is read in the New Tef-
tament. Math. xii. 20.) He Jhall not fail^ nor
he dijcouraged^ till he have Jet judgement in the
earth ; and the ijles Jhall wait Jor his law ^,
How far we are concerned in that, I fhall not
infift to fhew j though many have made their
obfervations upon that exprelTion of the ifles
■waiting for his law, and applied it to thefe
iflands that lie fo near to one another, and where-
in we are fo much concerned* This however
was a thing to be gradually done, but withal it
was to be certainly and furely done ; namely,
that judgement fhould at length be fet by him in
the earth. This expreflion plainly imports the
univerfality of the effed, and not as if it were
this or that fingle fpot, to which fuch an effeft
was to be confined ; though, in flridnefs of
fpeech, if it were any where known in the
world, it would be known or fet in the earth.
But that cannot be the defign of the expreffion
as it is generally explained ; but that the earth in
general is to be the fubje6l of this great effedl :
and the exprefTions, though they are wont to be
applied to the cafe of particular fouls, yet they
have a more difflifive applicablenefs, which is
not to be overlooked. A hruijed reed Jhall he
not breaks and the fmoking Jl ax Jhall he not quench.
A mciofis is acknowledged in thefe words : the
meaning of which is, that he fhall be fo far from

bruifing

• CIl.XLII. 1 — 5.

(367)

bruifing the reed, that he Ihall ftrengthen it^SERwrJ
he fhall be fo far from quenching, that he fhall/^^^-
more and more inflame the fmoking flax. This,
I fay, befides its being particularly applicable to
the cafe of individual perlbns, muft: be under-
flood alfo to have a general reference to the flate
of the Chnfl:ian intereft. That though it be low
and languilhing, and many times like a bruifed
reed, or a little fmoking flax, where the fire is
ready to expire and go out, yet it fhall not be.
That bruifed reed fiiall grow fl:ronger, and that
fmoking flax fhall be blown up into a flame;
and fo will go further and further 00^ till the
efFe6b fhall meafure with the earth, and have
no other confines and limits than that j till he-
• fliall CgZ judgement in the earth, and wrought
that general transformation in the world, that all
eyes fhall fee the falvation of God.

An d when we are told in the book of Da-
niel \ of the {lone cut out of the mountain with-
out hands, that fhould become a mountain and
fill the earth ; I think there is nothing, in any
time or age hitherto pad, that can anfwer the
import of fuch a faying as that is. This is a work
yet to be done, and therefore yet in great part
to be hoped for ; that, that fl:one Chrift, Chriflri-
anity, his religion diffufed, and fpread among all
nations of the eardi, by an almighty Spirit poured
forth upon all, fliail be fo great a mountain, as
to meafure with the world, and to fill all the
earth. But I know nothing as yet done, that

anfwers

^ Dan. 114).

( 368 )

VOL. fwers the import of Co great a word of propliecy,
^^' .as this is.

Mo R E o V E R we are told that upon the found'
ing of the fevcnth trumpet (which mod agree'
hath not been founded yet) all the kingdoms of
this world are to be the kingdoms of our Lord
and of his Chrift '\ And this will be in anfwer
to what was predi6led long before, in the fecond
Pfalm. ^Jk of me and I will give thee the hea-
then for thine inheritance^ and the uttermoft parts^
of the earth lor thy pffeffwn ^. So that as to the
end we have a great deal of reafon to hope for it,'
which I propofed to reprefent to you in the firft
place.

2. We may alfo difcern an aptitude in fuch
means, as we fpeak of, to ferve this end : that
is, when there are favourable afpeds of provi-
dence upon thofe that efpoufe the intereft of
God in the world ; in oppofition to the irreligion,
the anti-chriflianity, and the unrighteoufnefsy
that obtain therein, and too generally take place.
By the confideration of feveral things that con-
cur, you may difcern an aptnefs in fuch means
to ferve this end. As confider,

(i.) That the minds of men do naturally
fink into atheifm, or irreligion and a deep obli-
vion of God, when things run on in one courfe
and tenor, with a flill, uninterrupted dream.
Nothing is plainer, or more obvious. Becaule,
from the creation of the world to this day, the
courfe of nature hath been fo conftanr, flcady,

and

* Rev. XI. ic. k pfyi_ ,,^ s.

( 369 )

and uniform ; therefore men have beeii ipt toS e r in*
fay. Where is the promife of his coming • ? And XIX.
fo when the feries of providence is generally
equal to itfelf, or becaufe men have no changes^
therefore they fear not God "".

(2.) God hath hi mfelf declared^ that in fuch a
cafe as this he will be knownby the judgements which
he executes ". And when they are judgements of
fiich a kind, as to infnare men in the works of
their own hands (to ufe the following words)
and when men's violent doings are turned upon
their own pates, the Lord is then known by the
judgements which he executes. I know not the
L®rd, faid Pharaoh % neither will I obey nis
voice; but by judgement upon judgement, and
plague upon plague, he made him know him
before he had done with him. He could at length
fay, 'The Lord fighteth for Ifrael, againjl the Egyp»
tians p.

(3.) Men are the more confirmed in their

atheifm, or in undue thoughts of God (which

comes upon the matter all to one) when the

courfe of providence feems to favour unrighteouf-

nefs ; or to run counter to a righteous caufe.

Then it is that they fay, " God hath forfaken

" the earth; and if there beany God at all, he

** is furely a God that taketh pleafure in wlcked-

*' nefs: he liketh our violence, our injurious, and

■' wrongful dealing to mankind ; and even to

♦"^ them, who call themfcives after his name."

Vol. II. A a Thus

^ a Pet. II r. 4. ^ ? al. Lv. 19. "IX i^.

* £xod. V. z, ^Ch, XIV ly

(370)

Thus becaufe judgement, upon men's works of
that kind, is not fpeedily executed^ therefore are
the hearts of the fins of men fully fet in them to
do evil"^. For they lay, '' Tufh! God feeth *
*' not, neither is there any knowledge in the
«' mod high •," as fuch men are brought in fpeak-
ing in the tench, and ninety-fourth pfalms : that
is, this is reprefented as the fenfe of their hearts,
which to him, who reads the fenfe, immediately
imprefled upon the mind, is equal to fpeaking ;
for he doth not need that they fliould put it in-
to words. God reads it as it heth there. But
then,

(4.) When the courfe and tenor of providence
in thefe refpcds alter, it tends both to revive,
and redify the notions of God, in the minds of
men •, I mean, when it alters fo as to animadvert
upon manifeft, and palpable unrighteoufnefs and
iniquity in the world, and to favour a righteous
caufe.

T HI s, I fay, tends to revive the notions of
God in the minds of men ; for every body, in
his diilrefs, is apt to think of God. There are
CQVtcim fefnina, certain principles of natural reli-
gion in the minds of all •, which, though fome
take a great deal of pains quite to eradicate, yet
they can never qDite do it : nature is too hard for
them : but thofc principles that they cannot ex-
tlnguifli, they make a fliift to lay alleep. Lufb
is too ftrong for liglu. A propenfion to, and a
rcfolution of being wicked, are for the moft part

vidlorious >

' tcclcf. x\, iz.

( 27^ )

Viaorious, generally governing in the minds of Se r m.
men J fo as that the truths tliey hold, they hold in XfX;
unrighteouJnefs\ But afflidion, and the crofs
rencounters of providence, revive the fleepino-
principles of religion ; which are bound up in a
torpid, and fbnpifying flate. Men begin to be-
think themfelves, when they find thcimfeives in
perplexity and diflrefs. And when the Wifeman
in Ecclefiafles ^ bids us in the day of advcriity to
confider, he fpeaks according to the natural ten-
dency of the thing ; becaufe there will be a greater
aptitude in the minds of men to confider, when
things are adverfe to them, and run quite con-
trary to their inclination. And,

Th e notion of a God is not only hereby re-
vived, but in fome meafure redified too. They^
who before thought God did countenance their
way, now find, that this was a weak infirm ar-
gument, and that it proves no fuch thing. They
cannot now any further fatisfy themfelves that,
that 'Deity (which th<^y cannot altogether difima-
gine) is favourable to unrighteoufnefs ; but that
if there be a God, he is fuch a one, to whom
right and wrong are not indifferent things. They
begin, I fay, to apprehend fo now.

An ungodly frame and difpofition of fpirit
had obtained, to a very great degree, amongftjo-
feph's brethren *, but when they meet with a fcries
of crofs providences, thefe remind them of .their
unrighteous dealing with their brother: the
thoughts of v/hich had ficpt v/ith them long^
A a 2 but

^ Rom I. i^. f Ch. vii. 14.

( 372 )
VOL. but now they revive ; and they now begin to
II. return to a right mind concerning that very mat^
ter. But what comes nearer our cafe is that AC
lyrian tyrant f , who had been fo long the plague
and peft of the world, and wrought fuch a de-
flru6tion among the people of God. When pro-
vidence came to animadvert upon him, and he
lay under God's rebukes and frowns, he fancied
himfelf a beaft ; and became like one by the
power of his own imagination (as that is moft
likely to be underflood) till he was capable of
underflanding, that the moft high did rule in
the kingdoms of men, and give and difpofe of
them as he thought fit ^ And as I noted to you
before, Pharaoh would not know God, neither
obey his voice to let Ifrael go, after a fcries of
crofs providences following one another ; till at
length he faw himfelf furrounded with waters,
that gave a fafe pafTage to the Ifraelites, but a
continual threatning and terror to him and his
army ; but when he found their chariot-wheels
taken off, he cried out : " Now wc muft all fly,
*' God is fighting for the Ifraelites." Then he
bethought himfelf of a God, who did not like
fuch a courfe as his was of opprefTion and tyranny,
over a people more righteous than himfelf.

Not that we are to think, that fuccefTes and
favourable afpe6ts of providence are themfelves,'
and confidered apart, a meafure of right and
wrong, in the world. That can by no means
agree with what we have fuppofed already.

There

■ Nebuchadnezzar, ' Dan. iv. 34.

( 373 )

There are the greateft variations of providence S e r m.
imaginable, but there cannot be variations of XIX.
what is right and wrong : for what is right, al- '^""v^*'
ways will be right ; and what is wrong, will al-
ways be wrong. But fuppofing that a caufe be
in itfelf manifeftly righteous on the one hand, and
unrighteous on the other ; (which may be known
by other meafures) then providence falhng in
with that which in itfelf is apparendy right, re-
vives and ftrengthens the apprehenfion of fach a
Deity, as approves of that which is right and
equal, and difapproves the contrary. And fo it
tends at once, as I propofed to fhew, both to re-
vive, and rectify the thoughts of God. And
hereupon,

(5.) The great commotions of nations, when
the world hath been long before in a deep dream,
and a droufy fleep, taking no notice of God
that rules the world, and governs the kingdoms
of men : when, I fay, there are great agitations ;
collifions of interefts, and concuffions of nations ;
nation dafhing againft nation ; if in this cafe aa
apparently righteous caufe receives countenance,
and is under favourable afpeccs from heaven, God
comes to be a great deal more thought of in the
world than he was. He is then alfo thought to
be fuch, as indeed he is •, a Goo who takes not
pleafure in wickednefs, nor approves of unjuft,
or unrighteous practices, though he may have
forborne, and fpared thofe for a time that ufed
them. But further, when hereupon the thoughts
of God are revived, and rectified in any mea-

Aaj fure

( 374 )

V O L. Ture In the minds of men, they become {6 much
n. the more fufceptible of fuperadded revelation from

^"^^^'^^ him ; fuch as that, which is contained in the
Scripture. For it is to no purpofe, when the
world is generally atheiftical, and have either
buried the notion of a God, or perverted it, fo
as that to think there is a God, or that there is
none, is all one with them ; it is, I fay, to little
or no purpofe for men to go up and down among
fuch perfons, in fuch a ftate of things, with a
Bible ; for they difbelieve fuch a kind of Deity,
as that book reveals. But if the thoughts of God
be recovered, and rectified in the minds of men,
they are a great deal mci-e fufceptible of fuper-
added revelation from heaven. And efpecially,

(6.) I F that revelation be, as that of the Go-
fpel is, a revelation of grace, For when God
hath difcovered himfelf by terrible things ; being
difpleafed with the wickednefs, the atheifm, the
irreligion, the unrighteoufnefs of men in this
world : if then there be a difcovery of his reconr
cileablenefs, of his willingnefs, or readinefs to be
at peace with the world"; in what a preparation
may the minds of men be fuppofcd to be to re-
ceive fuch a do6trine, as that of the Chriftian re- /
ligion ? a difcovery of God in Chrifb reconciling
the world to himfelf. Do but obferve, there^
fore, that method of reprefenting the great
Chri.lian do61rine of the Gofpcl, of free juilifi-
cation by faith in Jcfus Chrift, which the Apoftle
. takes in the Epiftle to the Romans. He begins
it with the difcovery of the general wickedncis of

the

(375)

the gentile world, and afterwards of the Jews. S e r m.

A3 CO the former he faith, The wrath of God is XIX. '
revealed from heaven againft all imgodlinefs and un.
righteoufnefs of tnen^ who . hold the truth in un-
righteoufnefs ". And what is all this for ? It is
all to prepare and make way for i\\^ revclatioa
of grace. We have proved, faith he, both Jew
and Gentile to be under fin ; and therefore that
there can be no fuch thing as reconciliation to
God, and acceptance with him, but it muft be
by the intervening righteoufnefs of another. And
fo nothing, in the way of means, doth fo difpofe
the minds of men to receive the Gofpel, as
when God, in the methods and courfe of his
providence, doth appear terrible againft wicked-
nefs, the impiety and \\\t injuftice of men : no-
thing, I fay, in point of means can be a greater
preparation for the diffufion of the grace and light
of the Gofpel, and the more ready and fuccelT-
ful fpread thereof. And I add,

{j.) That by fuch favourable afpefiis of
providence upon them tliat efpoufe God's in.
tereft in the world, the great obftru6lors of the
progrefs of the Gofpel come to be debilitated,
and that power of theirs weakened, and retrencii-
ed : by which they oppofed to the utmoft the
diffufing of religion, and the fpreading the know-
ledge of God \ making it their bufinefs as much
as pofTible to extirpate that religion, which
godly fouls do fo much defire to fee fpread in
the earth. When the providence of God doth
A a 4 animad-

• Rom. I. i«.

( 376 )

V O L. animadvert on fuch, as make it their bufinefs to
II. deftroy true religion out of the earth ; fo as that
inftead of its being known in all nations, it fhall
not be known any longer in their own, as far as
it is in their power to exterminate it f: when
fuch, I fay, are animadverted upon, every eye
feeth how this tends to prepare, and make way
for, the freer diffufion of the Gofpel-light, and
knowledge, among men. For they that would
do fuch a thing as root out true religion out of
their own nation, to be fure would be far from
letting it fpread in the reft of the world ; and,
if it were in their own power, there fhould be no
fuch thing in the world at all. Thus it appears,
that favourable events to thofe, who efpoufe
God's intereft, tend to remove obftacles out of
the way to the diffufion of true religion ; and to
promote the propagation of it, in the earth. I
therefore come now to fhew, in the

III Place, That the hope of this ififue
and end fhould animate mightily our praifes, and
be the principal ground of thankfgiving un^-o
God for fuch fucceffes and favourable alpeds of
providence upon them, who efpoufe his intereft
in the world. This might be many ways made
out, and indeed by fuch means as are moft evi-
dent in reafon, and moft intimate to the very
clfence of religion. For in plain common reafon

it

t The autlior alludes, I fuppofe, to the late French
King's repeal of tlie edict of "NaniT. a few years before,
and the terrible pcrfccutioa of the PiotcftanK in his king-
dom, r

( 377 )
it appears, that the creature is not to be his ownS e r m,
end ; much lefs are we to fuppofe, that God XIX .
doth fuch and fuch things for the creature as his ^^»^^
end. He that is the firft, muft be the laft in
all things. He that is the author of all things,
muft be the end of all things. All this is plain
to common reafon. And if you go into the
deeper inwards of religion, which are nearly al-
lied to genuine, and redified reafon, nothing is
plainer, than that this is grounded in thofe great
things of religion, which are moft eflential to it.
Self-denial, for inftance : I do not pray to^ nor
praife Go d upon my own account, fo much as
upon his. For if I bea Chriftian, if I be a dip
ciple of Chrift, I am taught to abandon my klf^
to nullify my felf, and all interefts and defigns of
mine, further than as they fall in with his, and
are fubfervient thereunto. It is that which bed
agreeth with that great effential principle of all
religion, the love of God, which is the nobleft
of all. By how much the more I love God, by
fo much the more is my heart raifed in praifes,
when I find events to happen that have any ten-
dency to promote his glory ; and to make him
more known, feared, loved, and honoured in
the world. And, to fpeak fummarily unto this
matter, do but confider thefe two things -, which
we may fuperadd to all the reft.

I. That we ought to praife God for mer-^
cies, for the fame reafon that we pray for them,
gut we are not to pray for them ultimately for
our felves, but for God 5 that they may ferve the

intereft

( 378 )
VOL. intcreft of his glory, and be the means of difFu-
11. fing the knowledge of him in the earth. It is
not a real glory that can be wrought out for
him ; but it is a manifeftative glory ; which
flands in his being known and acknowledged by
his creatures, the works of his hands, and fo
much the more by how much the more genera]
it is. I have faid we are to give thanks for
mercies, upon the fame terms that we are to
pray for them. And how we are to do that, we
are taught by that method of prayer which our
Lord himfelf directed ; in which the firft thing
petitioned for, is, Hallowed be thy name ^, And
that God may be glorified, is the thing which
is to be firft in our eye and defign. It ought to
be fo in our feeking mercies from him ; and con-
fcquently it ought to be fo in our rendering ac-
knowledgments and praifes to him, for his kind-
nefs and mercies. And again,

2. We ought to praife God for mercies, for
the fame reafon for which we are to apprehend
he beftoweth them. Bat it is plain he beftoweth
them not for our fakes, but his own. Not for
^ our fakes do I this, fail b the Lord God ^ be it
known unto you ; be afhamed and confounded for
your own waySy O houfe of Ifrael ^\ I do not do
thefe things on your account, but for my own
name's fake -, that my name may be known a-
mong the heathen, and that the world may more
generally acknowledge me to be God.

And
"* Miiih. VI. 9. »^E2ek, xxxvi. ;a.

( 379 )

And according as things have this tendency ^ e r M.
and defign, fo let our praii's be direded, this XIX.
day, upon the fame inducement, and from this
fame fpring ; namely, the hope that God's ways
fhall be known upon earth, and his falvation unto
all nations : and that the prefent favourable
afpefts of providence will Ibme way contribute
hereunto, as they have this tendency and defio-n.
If we do not confider the matter fo, wedifparage
our own vidories, when we fhould give thanks
for them -, we make them little and inconfider-
able, and upon the whole matter to have nothing
in them. For abftraded from the fubferviency
ift fuch providences to the interefl of God, and
religion, and righteoufnefs in the world, I pray,
what have they in them ? All goeth for nothing,
and will be as nothing in a few years. We can-
not fay, that any thing is truly and rationally
valuable, that runs not into eternity ; that hath
not a look towards an everlafting ilate of things,
and the intereft of that kingdom that fhall never
end. When the world pafieth away, and all the
lufts thereof, they who do the will of God abide
for ever ^ . It fignifieth very little to particular
perfons whether they be rich, or poor, for a few
days, here in this world. And it figniHeth as
little to nations, whether their condition be opu-
lent, or indigent ; whether they be under op-
"preflion, or in a ftate of liberty : it fignifieth
litde, I fay, when it is confidered, that thefe are
replenifhed with inhabitants made for eternity,

and
V I John II. 17.

( 38o )

and an everlafting ftate of things, and who muft
fhortly pafs into that eternal (late. Nothing is
really, or upon rational accounts valuable with
them, but what carries with it a fignification of
good, in reference to eternity. So it is to a per-
fon, fo it is to a nation, and fo it is to this worjd^
and all the inhabitants of the earth.

Therefore, while we praife God for the fa-
vourable afpedls of his providence, which have
fuch a tendency as this, generally and indefinitely
confidered, let us bring down this to the parti-
cular Cafe before us. If we apprehend much is
not done toward this great end, by this particu-
lar inftance of a favourable providence, yet con-
fider this as a part, and as a flep to more. And
in order to excite our praifes the more, to heighten
them, and raife our fpjrits in this duty of praif-
ing God, let us, I pray, reprefent to our felves
the contrary ftate of the cafe, even as to this par-
ticular thing that we praife God for ; namely,
his preferving the life of our King. What, if
we had been to mourn for the lofs of him ! A
Itrong hold hath alfo been taken, which a potent
army came to relieve. Suppofe the armies had
fought ; fuppofe the army that came to the relief
of Namur had been victorious ; and fuppofe there
had been a total deftrudion of our own : think
what the dreadful confequences would have been !
when, inftead of having the knowledge of God
to fpread further in the world, we fhouJd have
had violence, and tyranny in the height thereof
deluging Europe ; and threatening a deluge as

general,

( 38i )

general, as fuch power could extend unto ! "What Se r m,
hope could we have left to our pofterity, that XIX.
they lliould long enjoy that Gofpel, which we
enjoy ; or profefs that religion in peace, which
we profefs in peace and tranquility ? I fay, do but
turn the tables ; and confider what our cafe had
been, if it were ftated in diredl contrariety to
what it is.

Ther e are many more things which I might
have faid by way of particular ufe of this fub-
je6t ; but at prefent let us call upon God for a
bleffing upon what hath been now fpoken.

S E R M.

( 382 )

SERMON XX.

Preached at Silver- Street,
November 5, 1695.

JOSHUA XXIV. 20.

ifyeforfake the Lordy and ferveji range Gods^
then he ivill turn and do you hwt % and
conjume you^ after that he hath done you
good,

SOME few things I fliall offer to your no-
tice, by v/ay of introduction to what I in-
tend from this portion of Scripture. ASj in the
firfl place.

That the good which God had done this
people, he wasconfefTedly the Authorofit. He
not only was really, and indeed fo ; but he was
owned, and acknowledged to be fo. There was
not a doubt in the cafe. It was a thing taken
for granted, and which every one would own ;
that all the good which had been done to them,
proceeded only from him, who is the Author of
all good. And again,

That the good which he did for this people
was very peculiar, fuch as he had then done for

no

( 383 ) .,

no people be fide. He gave his teflimonies unto S e r m.
Jacob, his flatutes and his judgements unto If- XX.
rael •, he had not done fo to any people *. More-
over,

That the peculiarity of his favourable dif-
penfation towards them was refolvable only into
good pleafure. No other account could be given
of it, why he fliould be fo particularly favour-
able to that people above other people, than, as
our Lord fays in another cafe, Even fo Fatbtr,
forfo itfeemedgoodin thyfight^. And laftly.

That though the deftru6lion threatned unto
one people, fo and fo offending againft goodnefs
and mercy, doth not import the certainty of fuch
an event, in reference to another people, offend-
ing in the like manner ; yet it imports the cafe
of fuch a people to be very infecure, and that
they are liable to the fame deflrudlive feveritics
and confuming judgements, as if they had been
the people immediately and dire6tly threatened.
I fay they are liable, and cannot reckon them-
felves intitled to an immunity from fuch deflruc-
tive judgements.

These things being premifed, the ground of
our prefent difcourfe will lie thus. That the
good which God hath, of mere good pleafure,
and in a peculiar diflinguifhing way, done for a
nation ; leaveth them liable to confuming judge-
ments, if they grofsly offend God, and gene-
rally revolt from him. In fpeaking to this, I
Ihall

First,

• Pf*ll. CXITIU 19, %Q\ , ?MsilIl. XI. 2^.

( 3^4 )

First, give you the ftate of this truth j gend-
rally, and indefinitely confidered. And then.

Secondly, fpeak unto it with fpecial appli-
cation to our own cafe, and the ftate of things
among our felves.

First, I fliall give you tht ftate of this truths
as confidered more indefinitely. And therein,

I. Shall confider that good, which God
may be fuppofed to do a people ; of his own
good pleafure, and in a peculiar way. And

II. Their liablenefs unto his confuming
wrath, upon the fuppofition here put ; that is,
if they fhould grofsly offend, and generally re-
volt from God, or rebel againft him.

I. Let us confider the good, which God
may be fuppofed to do fuch, or fuch a people,
out of mere good pleafure. And here we fhall
confider, in what refpedls he may be fuppofed
to do a nation good, and alfo upon what ac-
counts.

I. In what refpeds. And for this we fhall
take our meafure from what we find, even in
this very chapter, in reference to the people of
Ifrael. The chapter you fee, begins with a large
narrative and rehearfal of what God had done
for them ; and it is well worth your notice, and
obfervation. You muft confider, that the time
of Jofhua's leaving them was now at hand. He
was apprchenfive of it, and therefore gathers the
princes, and heads of the tribes to him on

purpofc

(385)

piirpofe to take a folemn leave. They had been S e r m.
under his condud by divine appointment -, and, as ^^•
their general, he had led them into that good
and, which God, by promife and oath to their
forefathers, Abraham, Ifaac, and Jacob, had
intided them to as their feed, and now conferred
"pon them. He was apprehenfive of the ftate
of their cafe, after his departure ; knowing well
the terms, upon which God had put himfelf un-
der fiich bonds and obligations to them. There-
fore he gathers the tribes of Ifrael to Sechem,
and called for their elders, their judges and offi-
cers, who prefented themfelves before GoD.
Upon which he begins his narrative of what God
had done for them ; and in what particular re-
fpe6ls he had favoured them, and done them
good, ^hus faith the Lord God of Ifrael^ your
fathers dsselt on the other fide the flood in old time^
even Terah the father of Abraham^ and the father
of Nachor^ and they ferved other Gods. And I
took your father Abraham from the other fide of the
floods and led him throughout all the land of Ca-
naan^ and multiplied his feed and gave him Ifaac,

Joshua here begins with that, which was the
moft obfervable thing, and was firfl in the divine
eye and intention ; namely, his making this
people a plantation of religion, when the world
was generally over-run with idolatry and wicked-
nefs. He puts them in mind how God did f:-
le6l, and fever the head of this people, from the
reft of the idolatrous world. As elfewhere the
hiftory acquaints us with his calling him out of

Vol. IL B b his

( 386 )
VOL. his idolatrous family, faying : Get thee out cf
11. thy country^ and from thy kindred^ and from thy
^ father'' s houfe^ unto a land that I zviU '^fhew thee ^,
And we are told, th^Lt By faith Abraham^ ijchen
he ijcas called to go out into a -place which he fhould
after receive for an inheritance^ obeyed -^ and he
went out not knowing whither he went ^ This is
the fit pofture of a devoted foul, and fo Inwardly
had God touched his Spirit that he fhould upon
his call readily anfwer him, and not difpute the
matter, nor fay, " Lord, muft I go I know not
" whither ? and into that llate, and in that way
*' I know not ?" No, faith formed his fpirit,
not for difputation, but obedience. He obeyed^
and went. '' Here am I, thy ready, prepared
*' inflrument ; do with me what thou wilt.'*
And that which God defigned to do, was to
make him the head of a religious people ; a-
mong whom he would be known, when fo grofs
and general darknefs had fpread it felf over the
reft of the world. This was the main, and
principal thing in God's defign ; and with this
Jofhua begins this narrative : and thenconcinues
it in fhewing in what ways, and by what grada-
tions, God purfued the defign which he had fo
gracioufly laid in favour of this people ; out of
whofe line the promifed feed was to arife, in
which, at length all the nations of the earth were
to be blefled.

But in the mean time, the more fpecial no-
tices of God were to be confined much within

the
*Gcn xn. i. 'Hcb. xi. S

( 387 )

the limits of this people, or them that fhould be Serm.
profelyted unto them. I?t Judab ivas God XX.
knowHy and his name was great in Jfrciel ^. And
whereas this was finally a defign of grace, the
reft of the narrative fheweth, how providence
did work In fubferviency to that defign ;
to multiply this people, to keep them intire,
and unmingled with other nations : till that feed
fhould fpring out of them, in the appointed fea-
fon, in and by which there was to be fo univer-
fal a diffufion of bleflings through all nations.

Therefore, the workings of providence arc
recounted afterwards, in fubferviency to this de-
fign of grace, till he comes to fhew how by a
fucceflion of wonderful works, in a continued
feries, God had conduded them from Egypt
(where they were opprefTed, and multiplied at
once) through a wildernefs, where they were un-
der his more immediate care : till at laft, ac-
cording to promife, they were planted in Ca-
naan ; the type of that heaven, into which the
antitypical Jofliua, our bleffed Jefus, was to in-
troduce all that Ihould be adjoined to him, as the
great captain, and prince of their falvation.

2. As we have itzvi in what refpedls, God
did thus do good to his people ; fo we may alfo
fee upon what account. And this matter is ca-
pable of being refolved into nothing ^\{q^ but th^
• divine good pleafure. It was upon fuch terms,
that this people were formed at firft. The Lord
did not fet his love upon you ^ (faid HVlofes') becaufe

B b 2. ye

^ PfjI. LXX/l I.

( 388 )
V O h.ye were more in number than any other people {for
II. ye zvere the feweft of all people) but becaufe the
Lord loved you ^. And why did he love them ?
why did he fo peculiarly favour them ? The
matter refolves it felf •, he fets his love upon you,
becaufe he loved you. Divine love, which is the
original love of him who is the fountain of
goodnefs, is its own reafon ; for there can be
nothing former to, or higher than the firft.
And the fame thing Samuel takes notice of after
they were become a formed people, ne Lord
will not for fake his people^ for his great name's
fake •, becaufe it hath pleafed the Lord^ to make
you his people ^, How came you to be made his
people ? Nothing can it be referred to, but that
he was fo pleafed, whofe people you are. And
that he makes the ground why he would never
forfake them, in refpedl of their external confti-
tution, otherwife than upon fuch terms as he
himfelf did exprefs befoie, even when he took
them to be his people. Of which more here-
after.

And when their ftate was to be reftored, after
its being lofl in great meafure through their de-
fedlion and revolts from him, it is Ifill upon the
fame terms. He would indeed gather them
again, recolledl: them out of the feveral nations
into which for their dcfe6lion they had been fcat-
tered. But why. ^ ^ has faith the Lord Qod^ I
do not this for your fake, 0 houfe of Ifrael ; but
for mine holy name^s jake^ izhich ye have profaned

among

» Dcut. vt I. - 8. • I Sam. XII. 2».

( 389 )

among the heathen^ whither ye went '\ So that S e r ivf .
ftill the matter is rcfuJveJ into divine plcafure XX.
and goodbcfs it fclf, the prime import of his
name, as he himfcIT proclaimed it to Mofcs ;
The Lord, the Lord God, merciful and gra-
cious^ long fuffering^ and abundant in goodnefs and
truth ^, And To much concerning the good,
which God may be fupp )fed to do for fuch a
people, indefinitely conlidered.

II. We are next to confider the liablenefs of
fuch a people, notvvithflanding, to more fevere,
and terrible, and even confuming judgements in
cafe of their general revolt from him, and rebel-
lion againfl him. This we fee plainly exempli-
fied, in the courfeof God's difpcnfation towards
this people. And we are here to confider, that
whatever good he did for this people, it was but
according to free promife ; and that fuch promife
was made, with a referved liberty to make ufe of
his own right to vindicate himfelf, when, by
injurious wickednefs, the defign of all that good-
pefs is fruftrated, and perverted, as much as in
them lies.

I. It is plain, that whatever good he did for
this people, was according to free promife. But
that is more than can be faid of other people.
They had fuch promifjd peculiar favours, as no
other people ever had. That is, they had tliat
good and rich country, which they pofifefled,
given them by immediate grant from heaven,

B b 3 which

» Ezek. xxxvi. S2. ^' -Exod. xxxiv. 6.

( 39° )

V O L. which no people under heaven ever had the like
II. befides ; and a promife ratified and fealed by fo-

^"^'V'^ lemn oath, over and over, unto their forefathers,
Abraham, Ifaac, and Jacob, whofe God he de-
clared himfelf to be, and the God of their feed •,
by which he obliged himfelf to do them good in
this refpe6l, by planting them, as a diftind peo-
ple, in a rich country ; where they fhould have
all the accommodations that were needful for an-
fwering the ends, for which he would have fuch
a peculiar people in this world. And though
what he did for them was thus according to pro-
mife, yet

2. In the very tenor of that promife he re-
ferved to himfelf the liberty of animadverting
upon their wickednefs; and of making away (as
he fometimes exprefleth himfelf) for his wrath to
break in upon them, till at length it came upon
them to the uttermofl: ^ So that when any fuch
deftrudllve judgements fiiould befal them, they
could not pretend to be furprized ; it was. no-
thing but what they might exped and look for,
even by the exprefs tenor of that very grant, by
which they held what they did before enjoy.
And thus they were foretold it fliould be, as you
may fee If you look into the courfe of God's
treating and ftipulating with them. It Jloall come
to pafs^ if yoii pall hearken diligently unto my
commandments^ 'which I command you this day^ to
love the Lord your God, andtoferve him with all
your heart and with all your foul ; that I will give
you the rain of your land in his due feafon •",

&c.
^tTiicr. II. 1 5. f* Deut, XI. 13.

f 391 )

^c. All fuitable blelTings are, upon that fup- Se r m.
pofition, promifcd to them. But it follows ; -^^•
^ake heed to your felves that your heart be not
deceived^ and ye tmn afide^ and ferve ether
gods^ and wcrfoip them : and then the Lord's
"wrath be kindled againjl you^ and he jhiit up the
heaven that there be no rain^ and that .the land
yield not her fruity and left ye per ijh quickly from
off the good land ivhicb the Lord giveth you ".

Now according to the tenor of this word of
his, which you may meet with in multitudes of
other places, was the courfe of his aftual difpen-
fations towards them. For fee how things were,
between God and them, after Jofliua's deceafe.
He had feen them planted, and fettled in that
good land. And we are told that "when JojJjua
had let the people go^ the children of Ifrael iz^ent
every man unto his inheritance to pofjefs the land :
Jnd the people of Ifrael ferved the Lord all the days
of Jofhua^ and all the days of the elders that out-
lived Jc'fhua y who had feen all the great works of
the Lord that he did for Ifrael"", But now, Jofliua
being dead, we find foon after, that Ifrael did
evil in the fight of the Lord ^ and ferved Baalim.
And they forfook the Lord God of their father s^
which brought them out cf the land of Egypt, and
followed other gods, of the gods of the people that
were round about them, and bowed themfelves
unto them, and provoked the Lord to anger. And
the mger of the Lord was hot againft Ifrael, and
he delivered them into the hands of fpoilers that
fpoiled thern^ and he fold them into the hands of
B b 4 theiif^

«»Dem. XI. 1(^,17 ** J'^^S '«• ^> :•

( 392 )

VOL- i^^'^^ enemies round ahout^ fo that they could 7iot
II. any longer ftand before their enemies. fVhither-
^ foever they went out., the hand of the Lord was
againft them for evil as the Lord hadfaid^ and as
the Lord had fworn uuto them ; and they were
greatly diftreffed p. And afterwards, in the refi-
due of this fecond chapter of Judges, is the
fummary given us of their deportment towards
God ; and of God's procedure towards them,
under all the feveral fucceeding Judges, that go-
verned them, till the time they had a king fet
over them by their own choice. Whereas before,
their government was defigned to have been an
immediate Theocracy -, that is, they were to have
lived in all points, under the immediate direc-
tion of God himfelf. But they affe6led to be
like their neighbours, both in civil and reh'gious
refpedls •, and fo God, having, in his firft grant
of fpecial favour to them, referved a power of
doing himfelf right upon them, managed the
courfe of his difpenfation towards them accord-
ingly.

And this we may take for an account of the
flate of this cafe, more indefinitely confidered ;
forming our idea from what we find exemplified
in this people. Great things were in a peculiar
way of favour done for them ; yet we find all
this did not exempt them from the terrible feve-
rities of vindi6llvc juftice upon their revolts from
God, and rebellions againft him. I come now.

Secondly,

( 393 )
Secondly, To confider all this with appli- Se r m,
cation to our own cafe, and the ftate of our af- XX.
fairs ; in which application two things niufl be
con fide red.

I. A Commemoration, with great thankful-
nefs and gratitude, of the good, which God
hath done for our nation ; in a continued fcries,
and courfe of difpenfations, through a long trad
of time. And,

II. A Representation, notwithflanding,
how vain an imagination it would be that we are
thereby exempt from a liablenefs to vindidlive
and confuming judgments, in cafe of a grofs and
general revolt from God, and rebellion againft
him. Of thefe two parts this application fliall
confift.

I. We are to make a thankful commemora-
tion of the great good, which God hath done
for our nation even in a long continued courfe ;
as he did for that people, who have given us the
ground of our prefent in(lru6lion. And here we
are concerned to fay as we find the Prophet
fpeaking : I will mention the loving kindnejjes of
the Lord^ and the praifes of the Lord^ according
to all that the Lord hath beftawed on us ; and the
great goodnefs towards the houfe of Ifrael [we
may fay towards our England] zvhich he hath
heftowed on them^ according to his mercies and ac-
cording to the multitude of his loving kindnejfes ''.

And

^IfaiahipxiiK 7,

( 394 )

y O L. And here we may go back a great deal fur-
II. ther than Jofhua could, at this time, in recount-
in o- God's favours towards Ifrael. They were not
then of that antiquity. He had not fo long a
trad of time, as we have, to refled and look
back upon from their beginning to be a people ;
that is, the time when God took Abraham out
of his father Terah's idolatrous family, to make
him the head of a people, among whom there
fhould be a plantation and nurfery of true reli-
gion, from age to age till the fullnefs of time.
It was but a few hundreds of years, of which
Jofhua puts them upon the revie;iv ; when he
calls upon them to refledl upon, and look back
to the years of former time. We have a far
longer time to refled and look back upon. Ours
is a country fevered and diflanced, as you know,
from the reft of the world ;

o

Et penitus toto divifos orbs Britannos f ,

and we are at fo remote a diftance, that it is to
be reckoned among the miracles of providence,
that the Gofpel and Chriftianity fhould vifit our
ifland fo foon.

It is true, the hiftory of fo early times Is fo
much the more uncertain ; but fuch as it is, it
makes Britain ta begin to be chriftianized even
in the firft century, and as fome have reported
by the miniftry of Jofeph of Arimathea, who had
been under the mini[ti7 of our Lord himfelf, as
the Teacher come forth from God \ And though

after-

f Virgil. Eel. 1.5;. 5 John. 111.2,

( 395 )
afterwards this iOand of ours was invaded, firfl Ser w.
by one Pagan, then by another ; ftill Chriftianity XX.
kept its footing, fo as never to be extindl. And
when at lad the Romifh apoftacy and corruption
had fpread it felf, here did more ancient primi-
tive Chriftianity contend long againft it •, and
v/ith that ftedfaftnefs, and earneftnefs, that they
found it impoflible to make profeJytes without
making martyrs, even in thofe early days. And
after a more general night of popifh darknefs had
fpread itfelf over this land of ours (then unhappy
indeed, as the greatefl part of the Chriftian
world was) the dawnings of renewed light were
earlier with us, than with a great part of the refb
of Europe, where the reformation has obtained.
We may count above three hundred years back-
ward, wherein there was moft exprefs oppofition
among us, by the bright light which then fhonc
againft the worft of the popifli abominations.
And when that light was grown brighter and
brighter, unto a more perfecl day ; by what won-
ders of providence has our day been prolonged,
and the light of it extended for fo long a fpace !
With how indulgent an eye has heaven watched
over us to prevent the return of that inchantcd
night and darknefs, out of which we had efca-
ped ! what defigns have there been prevented,
from time to time, to bring us back again under
both a darknefs and a bondage, worfe than
Egyptian I

And it is admirable to fee and take notice,
how providence hath fignalized the very fcafons

of

' ( 396 )

VOL. of our deliverance from thofe dark and horrid
n. defigns, which have been fet on foot againft us :
that he fhould alfo twice put fuch marks upon
fuch a year, and fuch a day ; upon the year
eighty-eight in one century after another, and
twice upon the fifth of November in the fame
century •, and at length draw two ancient mer-
cies to meet together, as it were, upon one day,
and in eighty-eight. This feems to be an arti-
fice in wife providence to accommodate itfelf to
our unapprehenfive, and lefs retentive minds ;
that he fhould fo mark out for us times and fea-
fons, that when fuch a year, and fuch a day re-
verted, we might recoiled: our felves and con-
fider, and alfo thofe that fhall come after us ,
*' Oh, how hath God fignalized thefe days, by
«* fpecial favours and kindnefTes to England !
" and all aiming at one mark, that is, to keep
" us fafe from that popifh delufion and all the
♦* abominations which it flieltered, that he had
" before delivered us from j that we might not
*' be brought back again, and return into fo
" difmal, fo gloomy, and fo imbondaged a
'' ftate !"

And it concerns us to bethink our felves as to
this our lafl deliverance, now feven years ago,
the fifth of November 1688 ; in what a flate of
things we then were, and how our matters flood
when a divine hand was reached forth towards
us, to pluck us out of the gulph into which we
were finking. We are to confider in how pre-
pared a poihire all things were for our deflruc-

tion,

( 397 )

tion, as to our mod principal concerns ; thofe S e r Nf .
efpecially of our religion, than which we are to XX.
count nothing more fo. The providence of ^*^^"'*'^
God ordered us the view of our danger •, not
that it might overtake, or opprefs us, or end in
our ruin, but that it might excite in us fo much
higher gratitude when he fhould deliver us.
That is, in the courfe of providence he let it
come to pafs, that we fliould be under the power
of a popilh prince ; intent to promote his own
religion : that things fhould proceed fo far, as
that we fhould fee mafs-houfes fet up, even in the
very metropolis of England ; in this very city,
Jefuits fchools opened ; colleges in our univer-
fities feized, to ferve the fame purpofe ; and an
Irifh army brought into our bowels, eafily to be
affifted if there fhould be occafion by a French
one ; even when we knew how llridl the confe-
deracy was between thofe two princes, and by
what m^ethods the latter, to wit, the King of
France, had been labouring to reduce all that
were under his government to one religion,
namely, that of popery.

And where are they now that difpute whether
a providence governs this world ? Is there no
fpecimen, no appearance of a divine hand in
this ? That all the while that mighty French
monarch was gradually fpringing up, until at
length he fhould appear on the-publick ftage with
fo afpiring a mind, as to think himfclf capable of
giving law and a religion to all the world befide*,
as if he was not only greater, and more potent,

but

( 398 )

but wifer too than aJl the reft of mankind, and
a better judge of religion : I fay, that while he
was gradually fprlnging up to this pitch, God
fhould be forming his own inftrument to appear
upon the ftage too, when it fliould be moft fea-
fonable ? A prince, in fuch circum fiances, and
with fuch inclinations too ! formed, and fitted,
and placed on the ftage, on purpofe to give
check (and we hope mate too) to that ambi-
tious one, who made it his bufinefs, and doth
Hill make it his bufinefs, to inflave, not only
the bodies, but the minds and confciences too of
all, to whom his power can reach and extend it-
felf ! is there, I fay, nothing of a divine hand in
all this ? We know indeed what extraordinary,
unlimited power could otherwife have done ; but
God ufes to v/ork by ordinary means. And if
he had not marked out this way, if he had not
raifed up fuch a one, if he had not had this in
his councils ; to wit, " While that prince is gra-
*' dually fpringing up, whom I defign to be a
*' juft fcourge to a wicked European people, I
*' will have one that fhall fpring up by degrees
*' at the fame time, that ftiall prevent his being
*' more than a fcourge, that though he fhall
'' chaftife yet he fliall not deftroy :" I fay if
God had not done fo, by way of oppofition to
tliofe horrid defign s that were on foot •, we might
fuppofc it as probable a means for any of us to
repel the inundation of the fea by our breath, as
by any other means in view to have prevented an
univcrfal deluge of the greateft calamities and

miferies.

( 399 ) ,

miferies, all Europe over, that could be thought S e r m
of or imagined. XX.

And if there be a divine hand eminently ap-
pearing in all this, and in a way of favour, if
God hath been doing us, and the nations about
us good ; all this ought to be acknowledged
with the mofl- grateful mendon, and with hearts
full of thankfgiving. For, confider, what if
this had not been ? Then had there nothing
been in view to prevent our cafe, long before
this day, from being like theirs, who profefled
the Proteftant religion in France, and in Pied-
mont. We might come nearer hqme, even to
Ireland ; which though wc look upon it as a
firebrand plucked out of the fire, yet we fhould
confider that, and our felves as firebrands, not
plucked out, but confuming in the fire, till we,
and our religion, ihould have been reduced to
nothing. If we would urge our own fouls to a
grateful commemoration of the goodnefs God
hath fhewn, and the great things he hath done
for us ; we fhould, I fay, flate the cafe fo as ic
would have been, if thefe things had not been
wrought, and done for us.

Think then, what would have been our cafe!
to be dragooned out of our habitations, our ef-
tates, and our families ; out of our religion, our
confcicnces, and eternal hopes, if we had not
patiently comported with the former, to fave the
latter! And whereas the cafe of our brethren in
France was fuch, that they had fome refuges,
iome retreats, and knew v/hither to go •, yet if

the

( 400 )
VOL. the overflowing calamity had deluged all, us as
n. well as them, whither fhould we have fled ?
what retreat fliould we have had ?

Think we with our felves, how many peace-
ful years have gone over our heads ! Think too
by what miracles of providence our flate hath
been preferved thefe feveral fuccefTive years ! feven
years pafl:, and how much more than fcven might
we look back upon 1 One valuable life indeed
(mofl: valuable ! and of precious favour) hath
been plucked away from the throne f •, but the
other is preferved : and by how flender a thread
doth fo great a weight hang, and depend, as
our vifible All ! How fl:rangely is that life pre-
ferved from year to year 1 fo as that after every
campaign, we have, as It were, a King given us
anew, as by a refurredion from the dead. Through
fo many furrounding deaths is he kept, and flill
from time to time returned, and brought fafe back
again to us ; whereas the condnuation of fuch a
thread by moments, hath fo great a weight
hanging upon it, that if there had been an inter-
cifion, as there might have been in a moment, it
is inexprcflible, yea inconceivable, what miferies
might have come upon us. Though, as was
faid before, we are not to meafure or circum-
fcribe omnipotence, but we are to fpeak and
judge of things according to the appearance,
which they carry to our view ; who are not ex-
pedled tojudge with tlie judgement of God, but

with

f Qticen Mary, wlio died uiiiverfally lamented, Decem-
ber 28, 1 6(^4 ; in the 53d year ot her age.

( 401 )
Wkh the judgettlent of men, of what is obvious S e r m.
to our notice. And upon all thefe accounts wc XX.
have caufe to own even with the mod finccre ^— "v""*^
gratitude^ that God hath all this while been do-
ing us good, and has done it of his own good
pleafure, and in very peculiar kinds and refpcds-
But then, I muft come to the

II Part too, that I may bejuft to the truth
and to you, to fliew how vain a thing it would
be (though we are obliged to acknowledge, and
indeed to own it with the greateft gratitude, that
God hath been all this while doing us good ;
yet, I fay how vain it would be) thence to con-
clude ourfelves fecure from deflroying judge-
ments, and confuming wrath ; if ftill we grofsly
revolt from God, and generally offend againft
that goodnefs it iel[. And to this purpofe let
us,

I. Cast an impartial e}e upon our own pro-
vocations ; and fee what matter for divine dif-
pleafure, there is to be found among us. Cer-
tainly there is what may equal that of this peo-
ple, who are our prefent exemplar. It may be
fome may fay, •' We are not for ferving llrange
*' Gods, as they did." But pray, how many
arc there who are for worfhi'pping no God at all!
Set the atheifm of the one, againft the idolatry
of the other. And were the Ifraelites for wor-
fhipping ftrange and falfe gods ? O, what mul-
titudes among us are there, who cannot be fup-
pofed to be lefs guilty for their flight and carelefs

Vol. II. C c and

( 402 )

S E R M. and trifling worfliip of the true God ; while they
XX. acknowledge and own hini in all the perfedlions
and excellencies of his Being, which exalt him
far above all bleffing and praife ! who come to
worfhipping afiemblies with as flight minds, as
others carry with them to the play-houfe ! O,
what provocation is there in this ! How provok-
ing is their wickednefs, who deny the Lord that
bought them! who contend even againfl: his
Deity it felf, his All ; who is to us our All in
all, and upon whom our eternal hopes depend !
How horrid is it to confider.the grofs immorali-
ties that flicker themfelves among us under the
^abufed, and ufurped Chrifl:ian name ! So that
the juftice, the honefliy, the temperance, the
veracity, which were to be found among Pagans
fhould be, from time to time, producible to re-
buke and fliame us for their contraries, which we
allow our feives in, while we call our felves
Chrlftians ! Are not thefe high and great pro-
vocations ? And then, let us hereupon con-
fider,

2. What pretence have we to think our
felves fecure from vindi6live feverities, or that
wrath fliould not conie upon us, even until it
confume us, after God hath done us fo much
good ? Is his doing us good, or his having
done us good, any fecurity ? Pray let us weigh
fome confiderations with reference to this.

(i.) How was it any fecurity to the Jews ?

Do not we find, notwithfl:anding all the good

which God had done for them, that yet there

were times and feafons when their armies were.

2 routed,

( 403 )
routed, that they could not fl and before thcirSfiRM.
enemies? When their ark, in which they glo- XX.
ried (that peculiar (ymbol of the divine prefcnce)
was madea captive to their tnemies, and ravifhed
away from them by paganifli hands ? Was there
not a time, when notwithftanding all the good
which God had done them, the AfiynSn power
facked and inflaved their country, and they were
carried away even beyond Babylon ? Did all
the good, which God had formerly done them>
protedt their country from invafion ^ their great
city, which was the glory and praife of the
earth, from being plundered and ravaged j their
temple, one of the wonders of the world, from
being turned into a ruinous heap ? Again, let
us confider,

(2.) Can we pretend any antecedent right to
any of thofe favours, by which our ftate is dif-
tinguifhed from others, who have been mod mi-
ferabie round about us ? Can we pretend any
better right than the Jews had ? They had a
right by promife, we have not a right {o much
as by promife. Did God ever promife u$ that
we Ihould have peace in our own bowels, when
the nations round about us fhould be involved in
blood and ruin, and this for feven years together ?
This people had what they injoyed by promife;
but fo conditional, fo limited, as not to be a bar
againft fuch vindidive judgements, as did aclu.
ally befal them : but we have not fo much to fay
as that. We have no fuch prior right to our in,
joyments, as that we can fay, if fuch and fuch
judgements fhould befal us, God would do us

C c 2 wrong •,

( 4c^4 )
VOL. wrong ; that if he fhould let our houfes bfe
n. burnt, our goods rifled, and our felves come un-
der opprelTion, bonds, tyranny, flavery, we fliould
be injured, and wrong would be done to us by
the common ruler of the world. Dare any of
us be fo hardy as to fay fo ? If we fhould, that
alone would be provocation enough to bring the
utmofl of divine feverities upon us ; for we can
claim no fuch right without invading his, who is
the common Lord of all. And again,

(3.) Let it be confidered, whether it is not
very apparent that God hath done us all that
good, all the while, which we have been the
continual fubjedlsof. Was it not all from him ?
Is it not he that protedled our peace and reli-
gion hitherto ; and kept off from us calamities
and miferies, wherein others are involved ? If
we fliould deny that God hath done all this for
us, even that it felf were enough to give him
matter of mod terrible controverfy againft us.
But,

(4.) 1 1 we do grant, that God hath done all
this for us (exempted us all this while from mi-
feries and ruins, put us under his protedlion, and
that fliadow, which his wings have fpread over
us J if we will grant, I fay, that God vouchfafes
us the mercy of all thefe years, which we have
jnjoyed) then let us conflder, whether we muft
not apprehend him to have had fome end, in
fuch peculiar vouchfafements of favour to us. Is
he indeed mofl: infinitely wife, and in all refpedls
the mofl:_abfolutely perfect ? And what ! can he
I ad

( 4^5 )
afl without defign ? Can lie in To didlnguifhingS t. r \f.
a way have aliewn favour to us, and not to others, XX.
as it were by cafualty? or without rayint_
'' So I will do ? When I fuffer fuch and fuc'h
*' miferies to fall upon a people, profefTing my
*•' name, in France, in Hungary, in Piedmont,
*' in Ireland, and elfewhere ; yet I- will cover
" and fhelter thofe who profefs my name in
*' England ?" Do we think this was without de-
fign or end ?

(5.) If there is a defign, if God aims atfome
end in all this, let it be confidered, whether it is
not an end worthy of himfelf. An end that was
fuitable to the wifdom, the excellency, and great-
nefs of a God ? And if fo, then

(6.) Consider, whether we can fuppofe it to
be an end worthy of God, and fuitable unto his
univerfal perfedion, only to gratify our inclina-
tion, by keeping off fuch and fuch miferies and
calamities from usj when he hath not done it
from others, round about us. Why was it more
worthy of God to gratify the defires, and incli-
nations in this kind, of an Englifhman, than of a
Frenchman, or an Hungarian, and the hke?
Was his end only, that he might not difhirb and
difquiet a people unwilling to be difturbed, and
not patient of molellation ? Was this his end ?
But

(7.) I F his end was higher and more god-
like, that is, that we might have a peaceful op-
portunity of injoying the Gofpel, and improv-
ing it through fuch a trafl of time j then kt us
• " C c 3 confidcr»

( 406 )
VOL. conficicr, ^vhcther we have anfwercd this end.
If' Where' are our advanct*^ ? where is our profit ?
wherein is it to be fcen that fuch a people have^
for feven years together, hved under a peaceful
flate, and difpenfation of the truth, and ordi-
nances of the everlafting Gofpel ; which with o-
the^s have been difcon tinned, and with many
adually broken off ? Pray, where is the diffe-
rence ? wherein are we better after all than they ?
We have experienced God's great goodnefs; and
may ftil!, if we continue in his goodnefs, and be
attempered and fuited thereto, in the difpofition
of our fpirits : but if there is no fuch thing, what
comes next but feverity ? Behold (faith the ^ A-
poftle) the goodnefs and feverity of God I which
are conjoined upon the diftindl fuppofidons,which
are there put in the context. And in the next
place,

(8.) Let us but confider, whether we dare,
any of us, lay a claim as matter of right, unto
any of thofe private temporal mercies that we
feverally injoy ; namely, the health, the ftrength,
the competent provifions which we find, and the
reputation we have in the world, or with one
another. Can any of us jay claim to any of thefe
good thing?, confidered in a private, or a perfo-
nal regard ? If we cannot, then the good flate
of a people, which refults from the particular
injoyments, accommodations, and comforts, of
jhe fcveral individuals, is owing intircly to the
goodnefs and mercy of God. And who of us
c^n fay, ^' bccaufe I have health this hour,

there-?
'!r Rom. Bi. fz^

( 407 )

** therefore I fliall certainly have It the next; I SER^f^

^^ have health to-day, therefore I fliall have it tlic, "^ ^ :

" next?" and fo on. Can any of us fay, «' If

** we have peace this month, or this year, that

*' we fliall have it the next month, or year?

" Or, as we have now free opportunities of

*' worfliipping God, fo fliall we Jiave in all

" future time ?" How abfurd reafoning would

all this be ! But then confider, further,

(9.) That greater miferies, than can be com-
prehended within the compafs of time, are due
to every impenitent finner ; to every one who is
not converted, or turned efFedually unto God in
Chrifl:. What do we talk of their not being
liable unto the troubles, the calamities, and mi-
feries, that he within the meafure of time ;
who, in the mean while, are liable unto eternal
miferies ? that they arc not liable to have their
houfes, or their city burnt, who are liable to
that fire, which can never be quenched ? and to
have it faid to them. Depart ye curfed into ever-
lajiing fire^ prepared for the devil and his angeh^-
And confider.

Lastly, That they who live under the
gofpel, and obey it not, nor comply with the
gracious defign of it, are every way liable to
greater feverities, than ungofpelized nations ever
were. Would you think it an hard faying, if
one fliould pofitively determine, that London
is generally liable to more terrible things than
Sodom was, or Gomorrah ? Hath not our Lord
C c 4 himfcif

* Math. XX. 41.

( 4o8 )
VOL. himfelf told us, that the people among whom he
II. converfed, of Chorazin, Bethfaida, and Caper-
naurq, were expofed to worfe calamities, than
Sodom and Gomorrah, or than Tyre and Sidon ^?
We IhoLild confider this, not only with convic-
tion, but with confternation, to think what we
^re on this account liable to ; as having ftill fuch
matter of provocation, as you have heard found
among us.

And therefore now, fmce it cannot with the
lead modefly be pretended that we are not liable,
becaqfe God hath done us fo much good, to the
fufFering of fuch grievous evils, as have been
mentioned ; as we have in view before us, even
in ancient, and in modern examples: if this, I
fay, cannot with modefly be pretended, the moll:
fruitful inquiry will be, Jiow we Ihall demean our
feives agreeably to the {late of our cafe, as being
expofed to the terrible feverities of confuming
vengeance. Is it plain ? doth the thing fp-ak
it fdfy that we are liable to very fevere confuming
judgements ? What Ihall we do hereupon ? how
fhall we demean our feives, or what ihall be our
deportment in this cafe ? I fhall fhut up this dif-
cqurfe with a few words in anfwer to this.

V\ Let us not hereupon ceafe from the
mofl grateful acknowledgements of God's great
goodnefs to us, in lengthening out our tran-
quility fo far, as he hath been plcafed to do.
For wherein he hath done us good, even freely,
and from mere good pleafure •, certainly the mo(l
grateful acknowledgements are due. We are to

« Math. XX.20— — 25.

giVe

( 409 )
give thanks with the moft ferious gratitude for Sf. r m,
all that good, which we could never claim ; and XX.
to which we could not pretend that w* had any
right. But,

2'"y. Though we are to rcioice In the re-
membrance, and continual obfcrvation of G)d's
great goodnefs, yet we are to mingle trcmbh;.g
with rejoicing (Rejoice with trembling'^) tiiat is,
we are to take heed of being fecure. Our hearts
fhould not be fecure, when our (late is not. It is
unbecoming a prudent and confidering Cliriflian
(our ftate being Hated as you have hcaid) to ad-
mit fuch a thing as a droufy flumbcring fecuriry,
to inwrap, and flupify his heart ; or that we
fhould be of them, that cry peace, peace tu them-
felves, when fudden de{lru(5tion may be a: the
door, therefore let us not Jleep as do others ^^
Jeft fuch a day of calamity fhould overtake us
as a thief. It is very unbecoming a wife man
to be liable to a furprize, while our cafe is fo
flated, Handing in view as it doth before us.

^rtiy^ We Ihould have alfo inwrought into
the temper of our fpirits, a firm perfuafion that
God is to be juftified, even upon the fuppofition
that the moft deftru6live, and confuming cala-
mities fhould befal us. Let this be inlaid deeply
as a principle with us, if any thing Ihould fail
out, or whenever calamities or judgema.ts befal
us, that it is our hufinefs the fiift thing v.v do,
and fhallbe continually upon that fuppofition, to
fay. Righteous art thou O Lord > ! While wc

have

f Pfal. u. u. » I Thef, v. 6. ■ T Jcrcm. xii. x.

( 4IO )
VOL. have no right to be indemnified^ he hath a right
n. to puniih. Again,

^thiy^ \7y^ £ fhoLild alfo labour to keep our
hearts loofe from all our temporal injoyments,
and good things ; that they may not be torne
away from us by violence, but by an implicit, pre-
vious confent. '' Lord, I have made over my
*' All to thee. I have refigned all into thy
*' hands. If it lliall make for the honour of thy
*' juftice, and the dignity of thy government,
*' for me to be involved in calamities and ruins
'' (as no one can pretend to claim an exemption)
" I fubmit to it ; and Jay myfelf, and all at thy
'^ foot. I defire that my heart may cleave to
«' nothing againft thee, nor agalnft any determi-
«< nation of thine. I live in my houfe, as hav-
*' ing no right to it. I go out, as having no
** certainty, or aflfurance to return. I lie down
" in it, as if I expeAed to arife in the midfl of
'« flames." And fo in reference to all the tem-
poral good things we injoy, we fhould lie before
him as fo many convided creatures, ready to re-
ceive our judgement from his hand. For even
his Mofes'sand his Aarons, while he vouchfafeth
them mercy, and a pardon, with refped to their
eternal concernments ; yet, in reference to their
temporal concerns, he may take vengeance upon
their inventions *. And in the

Last place, make fure your interefl in eternal
good things, by coming to a covenant clofure
with God in Chrift. Then fhall your hearts not

be
•Pfal.xcix. 8,

(411)

be afraid of the defolation of the wicked when It S e r w
Cometh. Then will you be able to apply to XX. *
your feJves that fentence of the divine Wildom,
the Son of Goo (for fo we are to underftand it,
the fiipicme, archetypical, and eternal wilUom)
He that hearkeneth to me jhall dwell fafcly^ and
jhall he quiet from the fear of evil ^ ; and fo fliall
we have a calm, a quier, a ferenity in our own
fpirlts ; not from prefuming, or becaufe we con-
clude we Ihall not fuller, but upon a fuppoficion
that we (hall : as was faid to the Church of
Smyrna, Fear none of thofe things which thoufloalt
fuffer ^, This is the way not to be in an atlo-
nifhment, or confufion at fuch a time ; having
our hearts pofTeffed with the faith of fuch a fly-
ing as this, which is furer and more flablc, than
the foundations of heaven and earth : When the
world pajfeth away^ and the Itift thereof ^ he that
doth the will of God abidethfor ever ^. Such a
one may fay, " I fhall be unconcerned in the
" common ruin, when that day of i\\^ Lord
^' Cometh, which fliall burn as an oven. When
*' the whole hemifphere fhall be like one fiery
" vault burning as an oven, I fliall not be con-
" cerned in this deftrudtion. All that have vital
^' union with the Son of God fhall be caught up
" to meet their Redeemer in the air, and be for
*' ever with the Lord. I can fee all this world
'^confumed, and think my fe If to have loll no-
^' thing. My good iieth not here. My treafurc
?' is in heaven, and my principal intereft is there."

Let
? Prov.i. 33. ^ Revel. 11: 10. 9 i Juhmi. rv

( 412 )

Let this matter be once put out of doubt ;
and then with how chearful, with how child-
like, with how fubmiflive fpirits, may we expedt
and wait for the moft difmal, and the mofl
dreadful things, that can fall out within the com-
pafs of time !

ADVERr

( 4»3 )

ADVERTISEMENT.

THE following ferious and pathetic
difcourfe was preached by the Au-
thor, at Brixham in Devonfliire, when he
was about twenty-eight years of age ; but
upon what occafion is not certainly known +.
It was communicated to the Editor by a
worthy Gentleman in the Wefl of Eng-
land, who after mature deliberation has re.
folved to give it a place in this collection -,
not only becaufe it is well calculated to make
ferious impreffions on every reader, but alfo
as it is a fpecimen of the excellent Author's
manner of preaching in his youth. There
is, he thinks, no reafon to doubt its being
genuine ^ fince (to ufe Dr. Evans his ex-
prefllon) it plainly carries in it the marks,
which to a perfon of tafte always diltin-
guifli his performances.

The following extracts from a few letters,
fent to the Editor by the Gentljman, to
whom the world is obliged for this excellent

difcourfj,

I It is intitled in the manu^cripr, A fermon p*-ei ''i • 1
at Brixham the 2^d day of J;nu3vy, i6$S ; by M* ) j.ia
Howe^ a faithful miniHer of the Golf el of Jwfa* Caii/t.

cc

( 4H )

V O L. difcourfe, will be fufficient to give an ac--
n. count of it.

" The Sermon (fays he) bears date Ja-
nuary, 1658 ; which, I believe, muft be
" 58-9. For though it is not impoffible
" but Mr. Howe might have been at Brix-
^^ ham, in January, 58 ; yet as the Pro-
^' teftor [Oliver] kept him much at White-
" hall, it is not fo likely to bepreached
" then, as the year after : about which time
" he returned into the Weft J. For though
" he continued a little while in the fame
" relation to the Froteftor Richard, that he
" did to his father ; yet Dr. Calamy tells
" us, he cannot find that he continued
" longer at court, than OcSober, 58.''

" The copy was tranfcribed in the year
" 59. It is exceeding fair, and perfedl.
" The fpirit and language of it [the dif-
" courfe] plainly evince it to be the pro-
^' dudtion of that mafterly hand. The
" writer, who took it .after him, does not
" feem to have dropped any thing, where-
'' by the fenfe is anyway maimed- and
" has religioufly copied it out, as appears
^^ from the repetitions, which were made
" for the relief of the hearers memory -f*.

" Though

:|: Meaning to Ton-ington, ia Devon Hi ire.
t Thu diicourie indeed abounds with repetitions, more

by

iC

{ 415 )

" Though Mr. Howe has fomethiiig to
the fam^ purpofe with part of the con-
" tents of this Sermon, in his treatifc on
'' Ddightmg in GoT>, part II. page 389—
" 395, folio edition*, as one hiight rca-
" fonably expedt; yet, though there arc
" fome of the thoughts, he has not only
" purfued the fubjed: much farther, but in
" a very diiferent manner : in fo much that
^' there can be no room for faying it is
" pubUfhing the fame thing over again,
*' which is an injury fome eminent Au-
^' thors have fufFered after their death. Be-
*^ fides the forementioned place there cau
^' be no other, where he has any thing fo
^- near to the purpofe.'*

" That which brought our Author on
" this fide our country (for his charge lay
" 50 miles diftant, to which he was lately
" returned) was his being related to the
" Upton family, of Lupton ; which lies in
*' the Parifli of Brixham, where, The Va-
" nity of Man as mortahook its birth."

" It

by far than any other the Editor has feen of Mi*. Howe's in
manufcripr; mofl of which he omitted in liis transcript ()f
itdcligned for tlie prcfs, and he hopes without the loull in-
jury to the whole. The fenle is entire, and delivered
throughout in the Author's own words.

* There feems to be: no relcmbUnce, fcarccly, in rhc
whole Sermon, to any thing in the pa^cs hers; referred to ;
except in page 55)0: wiiere the tc.vt is indeed mcniioncd,
and briefly dcfcanted upon, and chut is ull.

(4i6)-

" It is very probable, that the Sermon
^* was preached at once ; and I have caH
*' culated on what day of the week, Ja-
*' nuary 23, 1658-9, fell. And as D was
*' the dominical letter for that year, the 23d
" was a Friday 5 but if it was preached in
" 57-8, as the dominical letter was E, it
" was on a Thurfday. So that as it could not
*' be preached on a Lord's-day, it was there-
*^ fore moft likely preach'd at once*. *'
To all which the Gentleman adds the fol-
lowing general remark ; the latter part of
which, at leaft, is very juft.

*' Though his ftyle is not fo fmooth as
" fome, yet it is as intelligible as any. And
*^ a perfon has this for his incouragement^
*' that he is always fure to find fomething
" in Mr. Howe, that is well worth his
" pains.'*

• It is very probable ft was preached on a Faft-day ;
cither a private one, or one of thofe public Faft-days, which
were frequently fblemnized by authority before the Rc-
fioration.

SER M.

(4"7)

SERMON XXI.

Preached at Brixham
January 23, 1658.

PSALM IX. 17.

The wicked Jfjall be turned into hell^ and all
the ?jatiQns that forget God.

I Cannot fpend time in opening to you
the connexion of thefe words, with thofe that
go before. In the words themfelves you have
tl>efe two things more efpecially remarkable ;. to
wit, the defcription, and the doom of wicked
men. Their defcription you have in th^fe words,
that they are fuch as do forget God ; and their
doom is, that they fhall be turned into helJ. So
that accordingly there are two obfervations that
offer themfelves to our view from this Scripture.

First, That it is the property of wicked men
to forget God . And,

Secondly, That it fhall be the portion of
wicked men, who forget God, to be turned in-
to hell. Thefe two I intend to handle together
'in this order.

Vol. II. Dd I.

( 4i8 )

I. I Shall fliew you »what we are here to
underftand by the wicked.

II. What by forgetting God. And then,

III. I Shall evince unto you, that they are
wicked perfons, who do forget God. And
then,

I\^. That fuch wicked Perfons ihall be turned
into Hell. And fo make ufe and apphcation of
the whole together.

1. I Shall briefly fhew you what we are to
underftand by thefe wicked, that the text fpeaks
of. In the

I Place, negatively, we are not to under-
ftand by the wicked here, all perfons that have
fin in them. There are a fort of men in the
world, that will confefs themfelves Tinners •, who
yet dare to acquit themfelves of wickednefs.
Thus David fpeaks -, / have kept the u-ays of the
Lord^ and have not wickedly departed from my
God *. Every man that hath fin in him, is not
prefently a wicked perfon.

2. We are not to underftand it neither of.
only grofs finners. As we are not to extend
the fignification of the word, fo as to take in
the former •, fo nor muft we fo much narrow it,
as to take in only the latter. We are not to
think that they are only fpoken of as wicked ones,
who live in grofs, and profane wickednefs ; fo
as that every one may charadlerife, and point at

them

* Pial.xvin. 21.

( 419 )

them as wicked perfons. No, there arc wicked Se r m.
ones that pals under the notion of honcH:, and XXI."
good men, according to common eilimation •,
and there is fuch a thing as hcart-wickednefs,
which is hidden and concealed from the eyes of
the worJd, fo as that others cannot talvc notice
of it.

And therefore, affirmatively, by the wicked
here we muft underftand unregenerate Perfons 5
whoever they are, that are in a ftate of unrcgene-
racy. Whether they be open and grofs fin-
ners, or fecret finners only, it is all one for that :
if they be fuch as the work of renovation hath
not yet pafTed upon, they are thofe whom this
Scripture doth here intend by wicked ones,

II. In the fecond place we are to inquire what
is meant by forgetting of God. The charadler,
by which thefe wicked perfons in the text are de-
fcribed, is, that they are fuch as forget God.
Wherein theti does this forgetting God confiil ?
That is what we are next to confider. And in
order to find out what we are to underftand by
it, our dire6left courfe will be to confider, what is
to be ftated in oppofition hereunto. And it is
obvious at firft fight, that it is thinking of God •,
as fiot to think of God, is to forget him. But
here we muft a little more particularly inquire
what is this thinking of God, to which the tor-
getting him muft be underftood to be oppolcd
here? And, negatively,

D d 2 I.

( 420 )

V O L. I. We are not to underfland bx^ It a conti-
II- nnal thinking of God -, that is, always, every"
moment, and without ceafmg. This you may
eafily imagine to be impofiibic, and I need fay
no more of it.

2. Yet, on the other hand, we are not to
underfland by it neither a thinking of God
nightly and feldom. Superficial, and overly
thoughts of God, now and then, may well
enough confifl: with that forgetting of God,
which is here fpoken of.

/md therefore, affirmatively, this forgetting
of God flands in oppofition to frequent and or-
dina-'-y, ferious and hearC- aftedting thoughts of
God. That perfon is Iiere fpoken of as a wicked
man that forgets God, who does not think of
him frequently and with affeclion ; with fear,
and delight, and thofe attcdions, that are fui table
to ferious thoughts of God. Hoiv precious (fays
the Pfalmift) are thy thoughts unto me 0 God ■
how great is the pjjn of them! If I JJjouId count
them they are more in number than the fands.
When I awake I am fiill with thee ^. Thefe
thoughts of God, ofv/hichthe PfalmiQ: fpeaks,
are llich as God is the object of; as plainly ap-
pears from what is added by way of antithefis,
when I awake I am fi ill with thee. My thoughts
are ever working towards thee, as foon as ever
I awake. Now here is this twofold character of
fuch thoughts ; to wit, that they are precious,
and they are humerous.

' ^ Pfal. cxxxix. I-, t8

( 421 )

. (i.) They are precious thoughts ; fuch as af- S e r m,
fed a man's heart, and ravilh the Ibul. Now XXI.
in oppofition to this, pcrfons that forget God
have no fuch thoughts of him ; that is, they
have no joyous, pleafant, and dehghtful thoughts
concerning God, fuch as the Pfalmitl fpc-aks of ; .
whoalfo fays, My meditation of him Jlsall be fweet^
I in- ill be glad in the Lord\ So that it is fuch a
forgetfulnefs of God, which is here fpoken of,
that Hands in oppofition to fuch a remembrance
of him as reaches the heart, takes the foul, and
turns all th^t is within a man towards God. And
then,

(2.) They are numerous thoughts, as well as
precious ones. They are not only fw.-et and
pleafant, but they are frequent alfo. If I ftjould
cotint them (fays the Pfalmift) they are mere in
number than the f and. Such are my thougnts of
God, fo frequent and numerous, and they fo
flow into my foul, and fo often recur again and
again ^ that if I go to count them, I may as well
attempt to count the fands on the fea-fhore : how
great is the fum of them ! Now it is in oppo-
fition to fuch thoughts of God that this forget-
fulnefs mud be underflood. They are forgetful
of God •, the v/icked pcrfons, whom the text
fpeaks of, who have not fuch thoughts of God
frequently recurring upon their fpirits, io as to
affect and ravifh .them, as you heard before.
And thus you fee what this forgetfulnefs of God
Dd3 .is,

c Pfal. CIV. 34.

( 422 )

VOL. Is, which the Pfalmlft fpeaks of. The nex
I^* thing that is now to be done is,

III. To fhew you the connexion between
thefe two things, which have been opened to
you •, or to evince, that thofe who have no
fuch thoughts of God, as thefe which we fpeak
of, are wicked perfons. So you fee the text
plainly reprefents the matter ; ne wicked jhall
be turned into hell^ and all the nations that forget
God. Why, to forget God, and to be a wicked
perfon, is all one. And thefe two things will
abundantly evince the truth of this affertion :
namely, that this forgetfulnefs of God excludes
the prime and main effentials of religion •, and
alfo includes in it the higheft arid moft heinous
pieces of wickednefs ; and therefore muft needs
denominate the fubje6t, a wicked perfon.

I. FORGETFULNESS of GoD CXcludcS thc

chief and main effentials of all religion. I fhall
. inftance in a few which you will eafily difcern,
at firfl fight, a forgetfulnefs of God muft ne-
celTarily exclude. As,

( I.) It excludes the efleem and love of God, '
as our higheft happinels, and chief good. It is
a plain cafe, that this is a moft effential part of
religion \ and you will eafiiy acknowledge, that
he mufl: needs be a wicked man with a witnefs
that doth not efteem God, nor love him as his
chief good. To eflccm God as our higheft .
happinefs is to take him for our God ; and the
man that doth not this, difowns God as none of

his.

( 423 )
his. For when you fay, " God Is our God,Serm.
'' and we are his people," what do you mean XXI.
by it ? Do you mean only the name of God,
without any relation to him as your chief and
higheft good ? is that alJ ? Why, if there be
any thing beyond a bare name, where or what
is it ? You mufb fay it is this ; " God is my
•" portion, happinefs and ddight ; he it is whom
" I efteem, and love, beyond all the things of
" this world." Nothing elfe can be a taking,
or owning God to be your God. This is the
v^ery fum of all that God doth require from any
people that would be related to him, and own
him for their God. And now Ifrael what doth
the Lord thy God require of thee ? . hut to fear the
Lord thy God, to 'ujalk in all his luays^ and to
love him^ and to ferve the Lord thy God zvith all
thy heart, andivith all thy foul^. Othcrwife, as
if he had faid, you difown all relation to me.
If it be not thus, you are never to reckon me as
your God. If your hearts and fouls and ftrength
do not run out in love to mc, you are none of
mine, and I am none of yours. And God is
again on the fame terms v/ith his people. Hear
O my people^ and I will teftify againjl thee -, 0 If-
rael, if thou wilt hearken unto 'me : there fiall
no ftrange God he in thee, neither fJjalt thou wor-
Jhip any flrange God. I am the Lord thy God,
which hrought thee out of the land of Egypt ^
The plain tenor of this Scripture is this. If you
will have any thing at all to do with me, if you
D d 4 pretend

«* Deut.x. 12. • Pfal. lxxxi. S, J;, io.

( 424 )

yOL. pretend any obedience or affedion to me, you
n. muft take me alone to be your God ; you muft
not entertain any llrange God \ there muft be
no God that muft be higher in your thoughts
than I, or adored and loved more than myfelf.
If it be not fo, if there are fuch among you as
will not thus hearken to me, I have nothing to
do with you. Thus it is evident, that it muft:
needs be an efiential thing in religion for a man
to love, and efl:eem God above all things ; he
muft efteem him as his higheft, chiefeft, and
moft excellent good : for it is fuch a valuing of
God that can alone denominate a man religious.
And now do but a little confider. Do you
think it poffible for fuch an eftimation or love of
God, as the higheft and chiefeft good, toconfift
with a forgetting of God ? Can a man forget
God from day to day, in the fenfe of the itxt^
and yet efteem and love this God as his higheft
happinefs, and chief good } Is this poffible .? Can
you apprehend it t6 be poffible, that a man
fhould place the top of his felicity in God ; and
love God above all things elfe in the world -, and
yet pafs from day to day, and never think of him
with delight and pleafure .? Is this, think you,
confiftent with the efteem of God, as your chief
good I You cannot be fo vain as to think fo.
That man would be hifled at as a ridiculous
perfon, that will fay, " What I love above all
" things in the world, I never ufe to think of I
** love God better than any thing, but he hath
\\ no place in my thoughts ^ I never think of

him ;

( 425 ) ^
.*' him ; I can pafs on from daylo day, and never S e r m-
'' have a ferious thought of him.'* Is this pofTi- XXI.
ble ? You fee wliat the love of God in the foul
doth carry in it, namely a remembrance of him,
in the twenty- fixth chapter of Ifaiah •, The defires
of our fouls are unto thee^ and to the remembrance
of thy name *". That perfon would be fcorncd as
a moil abfurd wretch, that would ever offer to
pretend fuch a thing unto God, as to fay, "Lord
" I defire to love thee above all things in the
*' world, and yet I never think of thee ; it is
" very feldom that thou haft any place at all in
•" my thoughts.'' This is the mofl abfurd, felf-
conceited Ipeech that can be imagined. None,
that have any wit at all, but know that if they
have any underftanding of God, their fouls do
earneilly and vehemendy flow forth in love and
defires to God. Our Lord fays. Lay up for
your felves treafure in heaven for vjhere your

treafure is^ there will your heart be alfo ». Lay
up your treafure in heaven, that is, in God ;
let God be your treafure. You know what a
man counts his treafure : why it is that, which is
moft dear and precious to him -, moll: valued by
him, and loved above all things elfe. A man will
count nothing his treafure, but what he holds in
great efteem. Let your treafure then, fays Ch rift,
be in heaven : that is, let God who is in heaven,
who there makes known his glorious prefcnce,
that is injoyed by faints and angels, and which
we exped to injoy ; let him be your treafure.

And

f Ter- S. * Matth. vi. 19, 2j.

( 426 )

And where our treafure is, there will our hearts
be. What you efleem and love beyond all
things, your hearts will be continually working
to, and your fpirits flow that way. It is a mere
abfiird vanity to talk of having a treafure in God,
if a man's heart be not with him. As fhe faid
to Sampfon, How canfi thou fay^ I love ihee^
when thine heart is not with me ^. So the foul is
apt to fay it loves God, and counts him its trea-
fure, and higheft happinefs, when, alas ! the
heart is not with him. We find that a light
efleeming of God, is the fame thing with for-
getting him, and thofe exprefTions are ufed as
fynonimous by Mofes. Jejhurun forfook God
that made him^ and he lightly efieemed the rock of
hisfalvation ». And then prefendy it follows. Of
the rock that begat thee thou art unmindful^ and
haji forgotten God that formed thee ^. Thus to
make a light account of God is the fame thing,
as to forget him ; and therefore that perfon has
never yet (tt one foot towards religion, who hath
not yet made God his chief happinefs, the only
joy and delight of his foul Therefore this is
one thing, that forgetfulnefsof God doth exclude
the eftimation and love of God, as our portion
and chief good.

(2.) FoRGETFULNESS of GoD cxcludes dc-
pendance on God as our flrength, and the life
and flay of our fouls ; which is alfo a moil eflen-
tial piece of religion. That man knows nothing
at all pra6llcally in matters of religion, that does

not

** Judg. XVI, 15. ' Deur. xxxii. 15. ^ Yew 18.

( 427 )
not live In a continual dependence upon God as S e -
the life, and flrcngth, and fupport of the fuul. >^
They are fpoken of as perfons who cannot pof-
fibly obtain falvation, while in their prefent (late,
who are not yet come to that beHeving in God,
which carries the whole heart to acqniefce, and
reft, and center in God. JVbofoever Jh all call on
the name of the Lord JJoall he faved. But how
Jhall they call on him^ in whom they have not be-
lieved ^F Calling upon God is a thing efTcntially
neceflary unto falvation, and believing in him is
indifpenfibly necefifary unto calling upon him. It
is put for the whole worfhip of God : and it is
impoflible for a foul ever thus to call upon God ;
that is, to worlhip him, to live fubjed to him,
and be devoted and given up to him, who doth
not believe in him. And this believing in Gob
refpedts him as the ftay, and ftrength of a man's
foul. It plainly implies a fenfiblenefs of its being
utterly impoflible, that I fhould fubfift or live
without God ; and fuppofes a conftant reliance
upon him as my God, who is my very lik and
ftrength. And therefore you find how thofe,
who do not fo, are derided by the Pfalmift. The
righteous Jhall fee and fear ^ and fhall laugh at him.
Lo I this is the man that made not God hisflrcngtb't
hut trujled in the abundance of his riches^ and
Jlrengthened himfilf in his zvickednefs. But I am
like a green olive-tree^ in the bcufe of God \ I
truji in the mercy of God for ever aud ever *". The
foul that is truly religious is by truft fo planted

into
I Rom. X. 19, i4. »°Pral. Lir.6', :, S.

( 428 )

into the very mercy of God, as I may fpeak ^
that there it is rooted, and fprouts as a tree doth,
in the foul that bears it. But they are out- cafls,
and a company of profane irrehgious wretches,
that do not thus truft in God, and make him
the flay, and fupport of their fouls. Lo^ this is
the man that made not God his ftrength ! It is re-
markable to fee in how ludicrous a way fuch
perfons are fpoken of, as if they were to be
hifled out of the creation. " Lo, there is a man
*' that hves without God! a perfon not fit to be,
'' numbered among men ! Away with him, as a
*' moil ridiculous wretch, who thinks to live
" without flaying upon God!"

Trust in God then is efTential to religion.
And do you think that this can pofTibly confifl
with forgetting of God ? Can a man truft in
God, as the flay and fupport of his life, of
whom he is unmindful ? Who can pafs one day
after another, and never vouchfafe him a ferious
thought ? Truft in God is a continual thing.
I do not mean that it is to be exercifed without
intermifTion, but that it is an habitual dependance.
And therefore it is faid, The juft Jhall live by
faith ". We live by breathing, and it will not
ferve our turn to breathe to-day, and live by
that breath many days hereafter. No, that
which we live by is a continual thing. And
thus thejuft fhall live by a continual reliance and
dependence on God ; which implies a mindful^
nefs of him. When the Pfalmifl fpeaks of that

trufl,

■ Heb. X. 38.

(429)

truft, which he repofcd in God, he fpcaks oFS e r m.
it in this language ; / have fct the Lord always XXI.
before me^ hecaiife he is at my right hand I JJjall
n'.'t he moved''. Here was a continual minding of
God. What is it to have God always before us,
but to have him the prime, and the principal
object of our thoughts? fo as that there is no-
thing, on which our eye doth fomuch fix, as it
doth on God. And this flands with that con-
junction, or that' dependence which the foul hath
on God. So again ; Mine eyes are ever towards
the Lord., for he floall -pluck my feet out of the
net P; That is, my reliance is upon God -, mine
eye is cor.tifiaaliy towards him, and I have him
ever in my thoughts. It is he in whom I Jive,
and from whom I have all my expedation. Thus
it is impoHible, that a m an fhould be in this fenfe
a religiG-js perfon who is forgetful of God ; fince
he who t.iinks not upon him, cannot be fuppofed
to depend upon him as the life and ftrengch of
his foui,

(3.) FORGETFULNESS of GoD CXcludcS alfo

the fear of God •, and that awful fubjedlion unto

his Jaws and commands, as our rule, wherein

the foul fhould continually live : and this is too

an effential part of religion, as is well known to

all that underftand any thing of religion. Can

he ever be faid to be a religious man, that doth

not live in the fear of God ? Why, it is fo ef-

fential a piece of religion, that the Scripture doth

often call all religion by that very thing, tlic fear

of

• Pfal. XVI 8. »xxv. I J.

( 430 )
V O L. of God. And hence it is alfo, that you find all
II. wickednefs fummed up in this very expreflion ;
There is- no fear of God before their eyes"^. The
Apoftle had been defcribing a wicked man at
Jarge, out of fome of the pfalms "■ : and this is
that which he gathers up as the whole of that
wickednefs, he had been painting out , to wit,
nere is no fear cf God before their eyes. They
are wicked perfons with a witnefs that do not
fear God, that Jive without having any fear of
God before their eyes. And muft not forget-
fulnefs of God neceffarily exclude the fear of
God ? What ! can any man be faid to fear
him, whom he thinks not of ? to fear God when
he minds him not, when he hath him not in all
his thoughts ? Do but obferve the connexion be-
tween this paflage and the eleventh verfe of the
fame chapter, quoted out of the pfalms. 'ithere
is none that underflandeth^ there is none that
feeketh after God. It follows There is no fear of
God before their eyes. Indeed it is impoffible it
Ihould ; if they have no thoughts of God, if
their minds and underftandings be not bent to-
wards him, it is impoffible they fhould fear him.
What 1 fear an un though t-of God .'^ a God,
that a man does not think of, from day to day ?
why, it is an abfurd thing ever to be imagined.
And therefore this is a farther thing that the
forgetfulnefs of God excludes; namely, that fear
of God, and that reverential fubjedlion, that we

owe
* Rom. III. 1 8. *'xiv. LI II. &c.

( 431 )

owe to his laws and commands, as the rule of S e r w,
our lives. And tlicn again, XXI.

(4.) It excludes the intention of the honour "^""^^
and glory of God, as our end. That man hath
no more religion in him, than there is in a bead •,
who doth not in the ordinary courfc of his life
defign, and aim at the glory of God, as the lii-
preme and ultimate end of his adlions. You know
it is that, which is required and called for from
us in every thing we do. Whether ye eat or
drink^ or whatfoever ye do^ do all to the glory of
God ^. This is a truth obvious to the under-
ftanding of every one, that every perfon who
is religious, intends and defigns x.\\t honour and
glory of the great God, as the ultimate and chief
end of the ordinary adlions of his life. So as if
a man fhould come and afk him, " For what is
" it that you are going about this bufinefs, and
" thofe affairs •, and what end have you in what
*' you do ?" he will fay, that I may honour
and glorify God in fo doing. This is religion.
So then it is not enough to befpeak a man reli-
gious, to do things that are in their own nature
honell and juft, and not liable to exception ;
but CO do them defignedly for the honour and
glory of the great God, as his end. Now do
but confider. Can a man do fo, and not think
of God? Can it ever be rationally faid of any
one of you, that you live from day to day in
the fervice of the great God, and to the honour
and glory of his great name, as the chief and

principal

• I Cor. x.-r.

( 432 )
VOL. principal thing you defign in your whole life j
II- when you do not, from day to day, think of God?
do not from morning to night take up one ferious'
thought of God ? Why, your own hearts will
tell you it is utterly impolTible : and a man is
nothing in religion, who does not come up to
this ; who does not make the glory of God the
ultimate end of his affairs, and the adlions of his
life.

Thus you fee that forgetfulnefs of God ex-
cludes the principal, and effential parts of reli-
gion. It implies, that a man doth neither
efteem, nor value, the all-fufficiency and holi-
nefs of God, as his happinefs and portion ; nor
doth he truft in the power and omnipotence of
God, as his flrength and fupport •, nor doth he
fear him, nor live in fubjedtion to his laws and
commands, as his rule ; nor doth he aim at the
glory of God, as his end : therefore every one
who thus forgets God, muft certainly be a
wicked perfon.

2. Consider alfo what is included in this for-
getfulnefs of God. As it excludes the main ef-
fentials of religion, why fo truly it does include
the moft horrid and heinous pieces of wicked-
nefs|that you can think of. I fhall inftance, very
briefly, in a few.

(i.) It includes worldlinefs and earthly-mind-

ednefs. The foul, though forgetful of God, is
not idle. If God is not the obje6l of a man's
thoughts and afi^edlions, fomething elfe is. They
do not want an objed. They find fomething

( 4.13 )

elfc to imploy themfelves about, when theySERw.
thus forget Gon and Hint him out of their XXI.
thoughts. For much is evidently impHed in this '^'^v-^
Scripture : Many walk of whom I have told you
often, and now tell you even weeping j that they are
the enemies of the crofs of Ckrijl^ whofe end is de-
jirutlion^ whofe God is their belly ^ and ichof^
glory is in their fhame^ who mind earthly things ^*
Obferve, thofevery perfons who are here fpoken
of as minding earthly things, are alfo faid to be
fnch as have chofen to themfelves another god.
Their god is their belJy. This we arc not to
underftand firidly, but in a large fenfc ; to wit,
their fenfual appetite. Their belly is their god ;
and accordingly they mind earthly things, and
their hearts are quite taken off from God. And
do not think this is a light piece of wickednefs,
to live a whole life's time in this manner \ efpe-
cially under the gofpei, and the profelTion of the
Chriftian name. The Apoftle as it were weeps
over it. It is a thing, faith he, t';at I cannot
think of without pafTion and tear. ; to fee a
company of wretches that call themfelves Chri-
ftians, and profefs themfelves to be fo, who yet
are the enemies of the crofs of Chi id : they are
apparently fuch, for they mind earthly things.
Thi$ then is one thing that forgetfulnefs of God
includes, namely earthly-mmdcdnefs ; which is
the moil horrid wickedncls you can think of, for
it ftands in mod dirc<tt oppofitioii to God : and
Vol. II. E c there-

* Philip. III. 1 8, 19.

( 434 )
therefore covetoufnefs is called Idolatry, or a
taking another god. And then again,

(2.) It includes enmity againft God. It is
a plain cafe ; if men from day to day forget
God, it is becanfe they hate him, and cannot
indure the thoughts of him. It is exprefsly
fpoken of fome, that they liked not to retain God
in their knowledge ^. What is it to retain God
in our knowledge, but to have frequent aclual
thoughts about him ? fuch as I have already
fpoken of, numerous and affe6ling thoughts.
This is to retain God in our knowledge. But
can they be faid to do fo, who do not think of
God ? who have no a6tual thoughts of God,
from day today? And why is this ? Becaufe
they do not like them. The thoughts of God
are grating, grievous, and annoying to their
Ipirits ; and therefore it is they do not think of
him, becaufe they do not love to think of him.
This muft needs be fo, efpccially confidering the
cafe of fuch perfons under the Gofpel. God is
ever before their eyes, they cannot look any way
but they muft fee God fhining upon them. He
is fhining upon them in his creatures, in his
providences, but efpecially in the ordinances of
the Gofpel of his Son ; and yet thefe perfons will
not now mind God, nor take notice of him.
What is the reafon of it ? They do not, be-
caufe they will not ; or becaufe their hearts can-
not bear it. " Oh! take away God from my
" thoughts I take him away from my foul ! It

*'is
^ Rom. I. 2S.

( 435 )

" a burthen, a prefllire on my fpirit ! I cannot Se r m.
" bear the thoughts of God." Thus fays the XXI.
ApodJe -, They that are after the flcjh, do inind
the things of the flefjj ; but they that are after the
fpirit^ the things of the fpirit. For to be carnally,
minded is deaths but to be fpirit ually-minded is
life and peace. The cardial mind is enmity againfl
God '^. Do but obferve here : he tclJs us that
they who are after the flelh, or carnally-minded,
will not mind any of the things of the Spiri^
of God ; and that it is to be refolved into this,
namely, that a carnal mind is enmity againft
God. And it is a plain cafe that fuch an one
mud be an enemy to him. Therefore it is, that
he minds the things of the earth and of flefh j and
will not look after God, nor fpendany thoughts
about him. No, he will rather choofe to live
upon dirt, and feed upon trafh -, and to fpend
thoughts and afFedions upon things, that are as
vile as earth and dung. And if fuch pcrfons
would but confult their hearts they would find
it fo. For, alas I when you are alone, and re-
tired, have nothing elfe to dl> but to think of
God (as upon fuch a day as this efpecially, when
you have no other bufinefs but to think upon
himf) pray confider, which way do your
thoughts run ^ can you fay, it is God that is the
objed of your thoughts and afFcclions ? that
" E e 2 • upon

^ Rom. VIII. 5, 5, 7.

f This pafldge makes ir very probable, that this fermon
was preached on one of thofe Fall-dap, which were fre-
quently Iblemniicd before rh^ Rertora:ion, by pubiick ai>-
thoriry.

(436)
VOL. upon Inch a day as this, they are from morning
II- to night taken up about nothing elfe but God ?
You have nothing elfe to do but to think of
God ; and if your thoughts decline, and turn
afide after covetoufnefs and the things of this
world, what is this but a plain enmity againft
him ? And this is what the hearts of men fay ;
they rather choofe the moll defpicable, bafe ob-
jeds to fpend their thoughts upon, than about
God. And is it, think you, a hght piece of
wickednefs for a man to have fuch an enmity in
his heart againft God ? And then again,

(3.) In the third place, forgetfulnefs of God
includes in it plainly a contempt of him ; or im-
plies that we have a bafe, low, diflionourable
efteem of God. It is faid (in the pfalm next to
that in which is my text) of the wicked man,
that God is not in all his thoughts *. The wicked
wretch paffes from day to day, and never affords
God a ferious thought, nor allows him a place
there. And what is the reafon of it ? Why the
Pfalmift puts it plainly upon an open manifeft
contempt of Goo. Wherefore (faith he) doth
the ^wicked contemn God >' ? He fpeaks, as in-
deed the interrogation imports, with a kind of
pafTion. Oh ! wherefore is it ? what heart can
think of a reafon, why any man fliould prefume
to contemn God ? In fhort, their taking low
bafe things into their thoughts, while they fliut
out God, plainly proceeds from a contempt of

him,
. * Pfal. X.4. f Vcr 15.

( 437 )

him, and becaufe they defpife him in their ownSs r m.
hearts. And, XXI.

(4..) To add no more, forgetful nefs of God ^ ""^^
implies atheifm ^ which involves in it all wicked-
nefs, as being the root and bottom of all. Pcr-
fons who forget God plainly deny in their own
hearts, that there is fuch a one ; who ought to
be the higheft, fupreme ohjed of their thoughts
and affedions. This evidently appears from the
connexion of the beginningof the fourteenth pfalm,
with the following vciies. The fool hath faid in
his hearty there is 710 God, They are corrupt^ they
have done abominable works. The Lord looked
down from heaven^ upon the children of men to fee
if there were any that did underfland and feek
God. And the report you have is this. They
are all gone aftde ; they are altogether become filthy ;
there /> none that doth good^ no not one. There
is not a pcrfon to be found among all thefe
wretches that underftand, or feek after God ; or
hath any ferious thoughts or confiJeration about
him. And what is the reafon of all this ? Why,
like fools as they are, they have faid in their
hearts, that there is no God : and hence it is that
their minds and underftandings have quite for-
gotten, and given over to look towards him \
wherea:s he that co'nes to God, muft believe that
he isy and that he is th^ rezvarder of them that *li'
ligently feek him ^, They are corrupted within
themfelves, and then furmife that there is no fuch
being to whom they are accountable ; and there-

E e 3 forr

* Heb XI. 6.

( 438 )

V O L. fore they live fecurely, negle6ling and forgetting
n him, from day to day, through their whole life.
There is alfo a like connexion in the fiftieth
pfalm, towards the latter end. ^hefe things haji
thou done (having fummed up a great many
Idnds of wickednefs before in the preceding
verfesj and I keptfiUnce. 'Thou thoughtefi that I
was altogether fuch a one^ as thy felf *, hut I will
reprove thee and fet them in order before thine eyes,
^Tow cor&ier this ye that forget God ! To deny
any of God's efiential attributes, is to take away
Jiis being. To fay, that he is not fo holy, as to
hate fftt; that he is not fo juft, as to revenge and
punifli finners ; is to fay, that he is not.

Well! this you fee is connedled with for-
getting of God. But this God whom ycu flighty
and make fo little reckoning of j this God, I fay,
will reprove you. And I pray, confider ye that
forget God, who have all this while looked upon
him, as if he was like the idols of this world?
that the time is coming when he will kt your
fins in order before your faces.

And thus I have evinced to you this truth,
that they are wicked perfons who forget God ;
which is evidenced thus : to wit, forgetfulnefs of
God excludes all religion, and alfo includes all
>vickednefs -^ and what would you liave more ^
It niuft needs then denominate fuch a perfon,
who lives in the guilt of it, a wicked perfon with
a witnefs ^ fince it grafps within its compafs all
^ickednefs, and fhuts out all religion ^.

* If any fhoulcj fir>d this difcoiirfe too long to be read at

once.

( 439 )

Sr R M,

IV. Th e fourth thing propounded to be XXI.
fpoken to was this ; namely, that thcfe wicked ' — •'"^
peribns, who thus Hve in a forgetfulnefs of God,
mufl; be turned into hell. I fliall touch briefly
upon it, and fo clofe with a few words of Ap-
pHcation. As it is the property of the wicked
man to forget God, fo it mull be his portion to
be turned into hell. The eviflion of this will be
eafily evident from confidcring thefe three things
only.

X. It is mod confonant to the juflice of God
that thus it fhould be.

2. It is mod agreeable to his law. And,

3. It is moil ferviceable to his honour and
glory.

I. The juflice of God doth require this •, that
thofe perfons, who live in this world forgetful
of God, fhould at lad be turned into hell. If
God is jufl, he mufl deal in this manner with
a company of rebels ; wha never take notice of
him all their days, and fhut him out of their
hearts and thoughts. What! can the higheft
God, the eternal majefly fuffer fuch an affront
as this from bafe dirt and earth, and never take
vengeance ? h God unrighteous vjho taketh
vengeance % as the Apoftle fpeaks in this cafe ?
No, undoubtedly. But I cannot ftand now to
infifl on particulars.

E e 4 «•

once, particularly in families, here is a proper rcfting-
place

? Roin. HI. 5.

( 440 )

VOL. 2. It is agreeable to his law that God (hould
^ rhuz Dunifh the wicked. It is one and the felf-

^'■"^'*'' fame law that is a rule of duty to us, and which
by the divine appointment is a rule of judgement
urto him. And this righteous law hath deter-
mined, that they who thus fin^ mufl be thus
panifhed. For this we need to go no further
than the text itfelf. fbe wicked fljall he turned
into hell^ and all the nations that forget God.
Tne law of God hath exprefsly provided in this
cafe \ fo that it any man fhould now think to pu;
in his exception againft this determination of
God, alas! it muft be faid to him : " Vain
•* wretch, it is now too late ! This law was made
*' long ago •, before thou wert born, or heard of
*' in the world, and ever fince the world wa§.
*' And doft thou think a law fhall be repealed
*' in a way of favour to a moll rebellious wretch,
*' wliich the fovereign Eternal God had efta-
*' blilhed before the ages of the world ; that it
" migiit be a fundamental and invariable rule of
*^ Gqd -s proceedings even to the end of it .'^ Alas !
'' X cannot be." God hath decreed many thou-
^T^x-^.d. years ago this law \ tliat they who do for-
get him, fhall be t^irned into hell without mercy.
And if this be their continual ftate and frame
without a change, it muft needs be thus with
therj. There js no alteration in this cafe ; for
God is not a man that he fljould lie^ nor the fan of
man that he fhould repent (heathen Balaam knew
ibmurh of God as that came to) Hath he faid

and

( 441 )

Mndjhall be not do it ? or bath be fpckcn, andjhall Se r m.
henot make it good^? XXI.

3. And again in the third place, it is mod
ferviceable to his glory and honour, that thus it
fl^ould be i I mean, that thofe who perfid, and
go on to the iaft in a forgetfuJnefsof God, fhould
be turned into hell. For what glory hath he
otherwife of them ? The Lord bath made all
things for bimfelf -, yea even the wicked for the
day of evil \ He will punifh them in the day of
judgement, becaufe they are the mod perverfe
creatures that ever came out of his hands. He
hath made them for the day of wrath, as the
wife man fpeaks ; and there is no other way for
the Lord to have Yii'^^ honour and glory of thofc
perfons f. See to this purpofe what is fpoken in
the words immediately before the text ; The

Lord

^ Numb. XXIII. 19. c Prov.xvi.4.

I The learned Author feems, almoli everywhere, to
quote texts of Scripture with great propriety, and is gene-
rally very happy and judicious in his delcants upon them ; of
which all his pofthumous difcourfes (as well as thofc pub-
liflied by himfelf) arc an abundant tcltimony : n^wirh-
Handing the liberty he allowed himfelf-, and the familiar
freedom with which he delivered them, wiiiiout written notes.
But the Editor is apprelienfivc, that Ibmc may look upon
the quotation of this pjlTage from Solomon, as an excep-
tion. It mud: be ack;iovvicdgcd, tliac thcfe words have
often been made ufe of in fivour of a very dilcouiaging
doctrine ; which, above all others, tends to enervate the
force of all the motives and arguments, that can be made
ufe of, to ingagc perlbns to attend to the exhortations to a
holy and religious life. And becaufe fome may imagine
the Author, from his comment on the paHkge, underltood
it in the fenfe here alluded to ; which is evidently ctmtrary
to the general drain, and tenor of his fentiments, in all his
writings ; it may not be improper to endeavour to fet it in
its true point of light, and to fhew in what fciifc the Author
may be underflood.

It

( 442 )
VOL. Lord is known hy the judgement which he execu^
n. teth '^ and then it follows, ^e wicked Jh all be
turned into helU cind all the nations that forget
God. And why muft this be ? becaufe God
will never t\{t be known by them. Here they
Ijve fo many years in the world, and God fhews
himfelf by his creatures, by his providences, and
by his ordinances ♦, and they will take no notice
of him : they fpend away their days, and allow
God none of their thoughts. *' I cannot be re-^
*-' gardedby thefe creatures (faith God) they do
" not regard, nor take notice of me. .Well !
^^ I fliali take my leave of them. When they

" come

It is very true, the glory of God*s judice requires (as the
Author had obferved) th^t wicked men be punifhed. For to
lijppofe that God will make thofe liappy, who live in a
criminal forgetfulnefs of him, is a kind of outraging all his
j)eifodtions ; and no more to be imagined than that he will
make an innocent being, for inflance, an angel that never
fell, eternally miferable out of mere fovereignty and plea-
lure. Neither reafbn, nor revelation reprelent the Al-
mighty as fo terrible to the innocent, or fo eafy to the
guilty. But to aiTcrt that wicked men, perfiftiner in forget-
tulnefs of God and a courleof fin, will be punimed in the
day of wrath ; is to alTert a very great and awful truth, and
very probably is all that the Author meant by this paiTage.
But hov/ever, as the learned bifliop Patrick obicrves, the
ienfe of the place feems to be this ; that God makes ufe of
wicked men, as well as all things clfc, to anfwer the ends
of his providence in this world. As for inftance ; by the
ambition of tyrants he inflicts thofe calamities, which he
defigns upon a wicked nation or people. But the fenfe after
ail needs not to be lb confined. Go d has made all things for
hlmj'elf\ or, as the words may be rendered, he has made all
things to correipond, or anfwer to each other : yea even the
-wicked for the day of evil. That is, not only to be his fcourge
or inrfrument of bringing calamities upon others in this life,
but has fliited and proportioned the punilTiment of evil men
to their deferts; or has fettled the connexion between vice,
and mifery in the world to come : juft as he has fixed the
relation of virtue, to future happinefs ; or, as it is elegantly
cxprefTed, made rightcoufncfs and peace to kifs each o;her.

( 443 )

^^ come to be turned into hell, and to fall under S e r m.

*^ theprefTures of everlafting wrath and mifcry, XXI.

^' then they will not forget God j then they wi

^' know the God, they never knew before •, then

*' they will remember him, though now they

^^ never think of him. Let them now try (faith

" God) whether they will forget me, now that

*' I have them under my wrath and vengeance.

*^ While they are in this world, they banifh me

^' out of their hearts, and thoughts : I cannot

*' get one fpare thought from them from one

*' day to another 5 but when they come to feci

** me, and the power qf my anger, they will

*' then know that, which they would never

*' know before." Thus you fee, that God's

juflice, his law, and his glory require, that thofe

wicked perfons who forget God fhould be turned

into hell. I fhall clofe all with fome few words

of application.

I. We may hence learn, that religion conr
lifting of mere externals will never fave any
nian. A perfon may be a wicked man, and lia-
ble to- be turned into hell, notwithftanding any
religion that lies in mere outfide fhew. You fee
this plainly, that men are liable to be turned
into hell for their forgetfulnefs of God. Why,
a man may forget God, and yet live under
ordinances, and under the Gofpel. A man
may forget God, and yet may be a moraj
man ; and juft and righteous in his dealings
among men. And therefore, it is nothing that
lies in mere externals, that will either denominate
a man feligious, of that will fave him from pe-

rilhing,

( 444 )
VOL. rifhing. A man may go to the utmofl extent
II. of all outfide religion, and yet forget God -, be
wicked all the while, and fo turned into hell at
laft. And therefore, it is a vanity for men to
deceive themfelves into an hope, that all is well
with them ; and that all Ihall go well with them
at laft, becaufe they are profefTors, and injoy
Gofpel privileges ; or becaufe that no man can
challenge them with fraud, injury, or wrong
done to their neighbours. It is a vain thing for
them to think that therefore they are fafe, and in
no danger. They are all the while forget-
ters of God, and that is enough to befpeak
them wicked ; let them, in other refpeds, be
what they will. And therefore you are to know,
that it is not taking up a profeffion, or this and
that form of religion, that will intitle a foul to
glory and falvation at laft ; but it muft be the
having of fuch a work done upon the heart, as
will turn the ftream of a man's foul towards
God, and carry his thoughts and affecftions after
him. It is this, or nothing, that muft make you
Chriftians, and fave you from hell.

It is but too common a vanity in thefe days,
wherein we livCj for men of carnal hearts and
corrupt minds ; that could never indure to be at
the pains and expence to wait upon God in the
way of his ordinances, in order to have their
hearts thus changed and turned unto God : it is,
I fay, a common vanity with fuch perfons to
think that all their bufmefs, in order to fecure
themfelves and provide for their own fafety and

welfare.

( 445 )

fare, Is to take up a certain form of worfhlplng SzRAf
and ferving God. Alas! a man may pcrilh, XXI.'
and go to hell, whatever form he is of, if he has
a carnal heart •, a heart tliat doth not delight in
God : this wilJ be fufficitnt to damn a man at
lad, . le: him take what courfe, or be bf what re-
ligion he will. And it is a plain cafe, It fpeaks
an unfoiind, fliifting heart, which cannot indure
that fuch a work as this (hould be done, bur
(links away from it. Such are pinching and gall-
ing ways ; and therefore they feek for cafe, and
reft, fome other way, and for a cheaper method
of getting to heaven ; as if going into fuch .a
party would fave a man. Why, alas ! it wiJi not
do it. It muft be a change wrought upon the
heart and foul, that will take it otf from this
world, and pitch it upon God ; if we would
have an intereft in him, or live in his bleflcdnefe
another day. There are thofe, who are fike the
perfons faint Paul fpeaks of to Timothy, ^hi
time (fays he) will come ^ when they will not in-
dure found do5Jrine •, hut after their own lujlsfball
they heap to themfehes teachers, having itching
ears-, and they fhall turn away their ears from tbt
truths and fhall he turned into fahks^, 7'hus it
is with many wretched fouls in the ways ot God :
while they have been walking in them, it may
be they have been barren and unfruitful, through
their carnal hearts, which cannot indure to have
any thing done to the purpole ; therefore they
defire to find an eaficr way than this. They run

to

* 2 Tim. IT. 5, 4-

( 446 )

to other teachers, having itching ears; and
think of going to heaven upon other terms, by
only taking 'up other forms, and changing the
way of their religion. This fpeaks a heart to be
iinfound; as it is a fign of an unfound body, that
can reft itfelf in no pofture, but lies tumbling
and tolling in the bed. It hath reft no where ;
when it hath rolled one way to another, it muft
come back to the fame pitch and pofture, it was
in before. Why, the man is not well ! alas I
the fault is not in the bed, but in the body ; it is
becaufe the body is not- well, but unfound and
unhealthy, that it cannot reft. And fo men un-
der the ordinances of the Gofpel difpenfation
cannot find reft to themfelves. They cannot
indeed find fault with them ; but they have
fleftily carnal hearts, that cannot indure any thing
fhould be done to change, and turn them unto
God ; and therefore they feek out new ways,
that they may get to heaven in a cheaper, and
aa eafier manner. And if fuch fouls have a
mind to go in thofe ways, that were never known
or heard of before, for fo many years, they will
not find what they feek. For, alas! a carnal
heart, will carry its own peft, and trouble about
it, wherever it goes : and they will be forced
cither to fay at laft, the old way of real religion
is beft ; or cKe they will caft off all religion, and
there will be the end, as experience in this cafe
doth abundantly witnefs.

II.

( 447 )

S F R Nf

II. As this plainly inftrii<5ls us, that religion, XXI.
lying in externals only, will never fave a man •,
fo it informs us alfo, that wickednefs, lying in
the hearts and thoughts, will abundantly fulBce
to damn a man. And this is no ftrange do6lrinc ;
at leafl it fhould not feem to any that have ever
read the Bible, and know what belongs to true
religion. Do not you know, that the heart and
the thoughts are the prime and principal fpring
of that wickednefs, that ruins fouls and turns
them into hell for ever ? Out of the heart (fays
Chrift) proceed evil thoughts * ; and thefe fpcak
a man defiled, make him wicked, and turn him
into hell at lad. Obferve alfo this Scripture : O
Jerufalem wajh thine heart from wickednefs^ thai
thou may eft he faved\ how long fhall thy vain
thoughts lodge within thee ^ ? Wickednefs and
vain thoughts here are parallel cxprefTions, which
expound one another. That wickednefs, of
which the Prophet fpeaks, confifts in the vanity
of the thoughts : and thofe are a man's vaincft
and moft wicked thoughts, that run be fide God;
and have not him for their objedl, nor terminate
upon him. Therefore wafh thine heart from
this wickednefs, for certainly elfc there will be
no falvation for thee. Alas! thou art a damned
man, a loft creature, if thine heart be not wafhcd
from this wickednefs of the thoughts. Repent ^
therefore, of this thy wickednefs^ and pray God
if perhaps the thiught of thine heart may be for-
given

! Math.x7. 19. ' Jerein. iv. i4-

2

( 448 )
V O L. given thee «. In fhort, to exclude God out of
M. our thoughts, and not to let him have a place
there ; not to mind^ nor think upon God ; is
the greateft wickednefs of the thoughts that can
be. And therefore, though you cannot fay of
fuch a one, he will be drunk ; or he will fwear,
cozen, or opprefs ; yet if you can fay he will for-
get God, or that he lives all his days, never
minding nor thinking upon God ; you fay enough
to fpeak him under wrath, and to turn him into
hell without remedy.

III. If they are wicked perfons, who do
not think of God, and Ihall for that reafon be
turned into hell, then all thoughts are not free ;
that is, men are not at liberty, as they vainly
imagine, to difpofc of their thoughts as they
will. Alas! the cafe is quite otherwife than
what many poor wretches imagine. They go
up and down in the world, never minding God
from day to day, and they think this is no fin ;
faying, " Why, what is this ? It is but the
" difpofing my thoughts ; and furely I may do
*' what I will with my thoughts. What matter
*' is it what becomes of them ?" But faith God ;
*' What is there elfe that I value more, or fet a
*' greater price upon, than the thoughts and af-
*' fe6lions of the foul ? I mud have them or
" nothing. So, be what thou wilt in profefTion
" and pretence ; yet if I be not in thy thoughts,
*' if I be forgotten by thee, I will look upon

« thee

« Afts vni.22.

( 445 )
*' thee as a wicked perfon, as one that fliall be Serm<
'' turned into helJ.'' Truly, if tlic cafe be fo, -"^XI.
you muft learn to correal that foolifli imagination,
that your thoughts are free •, or that you may
life them as you pleafe : and know, that if men
will give him no place there, this is a dcfpcrate,
horrid wickednefs, that the great God will be
avenged upon one day,

IV. Since the cafe is thus, that wicked men,
and all thofe who forget God, fhall be turned
into hell ; we may learn hence, that there are
but few that fhall be faved. Do but weigh the
cafe ferioufly, and confider with your feWcs^ how
few there are that fo live, or in the face of whofe
converfations it appears, that their hearts arc fet
upon God 1 whofe minds are taken up about
him, walking up and down the world from
morning to night, rejoicing and delighting them-
felves in God ! Oh, how few fuch there are -, and
tonfequeritly how few that are not wicked, and
fhall not be turned into hell at laft! My friends,
God doth not dally with us in fuch Scriptures as
thefe. They are plain words which arc here
fpoken, and we may turn off the edge of them
from rending and cutting our hearts if we will ;
but one day we ihall hear that we were told, and
read alfo, that. The wicked JJjall he turned into
hell, and all the nations that forget God. We
may therefore eafily learn from hence, that going
to heaven is not fo common a thing as molt men
fake it to be. Alas' it is not, if the word of
Vol. II. i^ ^ ^^^

( 45^ )
V O L.God is true. It will be found, that going to
II. hell will be much more ordinary among men
that live under the Gofp::!, than going to heaven.
For it is faid, they Ihall be turned into hell that
forget God. Now, are not thefe plain words ?
Do they not evince and demonftrate that a great
part (alas ! the greatefl part) are hurrying into
hell apace ? And is it not fad and miferable to
think, that poor fouls fhould thus fpend all their
life-time, under a Gofpel of Grace ? and that
fo much light and love fhould fhine from heaven
in vain ? It fhould not be thought of, without
pain and agony, that men fhould thus perilh ;
that there Ihould be fo few faved from hell and
deftrudion, notwithftanding they are under a
Gofpel of light and falvation I The truth I am
upon is intimated in part of the melTage to the
Church of Sardis. nou haft a few names even
in Sardis, which have not defiled their garments %
(ind they Jhall walk with me in white, for they are
worthy ^. Alas ! how few are there, how few
amongft a whole affembly and congregation of
people, that keep themfelves from pollution
through lufls ? How few names are there to
be found in an aflembly, who come undef the
charadler of perfons that have not defiled their
garments ? or, of thofe who have numerous
thoughts of God from day to day ? How few
are there, that do not come under the charadler
in the text, of being forgetters of God ; and fo
of fuch as mufl be turned into hd\ ? It concerns

us
^ Rev III, 4,

(4^0

usall to be ferious in thinking upon this matter. SER\f.
God hath been ferious in revealing this truth to XXI.
us ; and his Ipirit is poured out for the confirn-i- '— "v"*"
ing, eftabhfhing, and prcfling it upon your
hearts and Ipirits, whoever you arc ; and there-
fore think well of it, and confider ferioudy how
few good men there are, who fhall finally be
faved.

V. You may hence learn alfo, that God hath
an infpeclion into, and a full knowledge of, the
hearts and thoughts of men. This is evident,
for you fee he makes his judgement upon what
lies within the inward man ; and hisjudgemcnt
at laft will proceed upon the fime ground. '- I
" muft have ihofe turned into hell (faith the
" Almighty) who never think of, nor remem-
" ber their God : they mufl undergo my wrath,
** that have thus forgotten me." Now if God's
judgements muft be thus determined upon what
is in the heart of man, then he knows your
hearts ; and alfo what you do with your thoughts
from day to day. His eye is upon your fouls and
fpirits 5 and fees all the day long which way
your affedlions lie, and which way they are car-
ried : and it is by this, he muft guide his judge-
ment at the laft day. Thus lays the Pfahnilt -,
He that planteth the ear, JJoall not he hear ? be
that formed the eye, Jhall not he fee ? He that
chaftifeth the heathen, fJjall not he corre^ ? he
that teacheth man knowledge, fhall not he know ?
^i^^LoRD knoweth the thoughts of jnan, that
F f 2 t^^

( 452 )'

V O Jljhey are vanity \ He knows well all the vanify
n. of your fpirits, though you may not obferve it.
His eyes are obferving us ail the day long, efpe-
cially on fuch a day as thir ; and according to
the obfervation he makes, he mud judge us at
the laft day. And therefore he mud be fuppofed
to have a full, and perfed underftanding of all
things -, fo as to be able, in that day, to lay out
before a man the wickcdnefs of his whole life :
to fpread before him the vain and wicked, the
fenfual and earthly thoughts, which he was per-
petually exercifed in ; and of which his carnal
heart was the continual tomb. And this cannot
be a more difficult, than it is a neceflary thing
to him, who mud fearch the hearts, and try
the reins, that he may judge accordingly at the
laO: day. And then,

VI. And laflly, we may learn hence, that it
is no impoflible nor difficult thing for wicked
men to know themfelves to be fuch ; and to
make a judgement of their own eftates Godward.
For you fee, they have a plain rule to judge by *,
namely, this truth. He that forgets God is a
wicked man •, and he is a wicked man that thus
forgets God : and he that forgets God muft be
turned into hell. I pray now do but confider,
and think with your {dvc^. Is it fo difficult or
impoflible for a man to know, what is the or-
dinary courfc of his own thoughts ? You may

eafily

• VC.\\ XCI7. 9, Iv, T T.

( 453 )
eafily know If you will, at lead the generality oFSe r m.
you may know, what the current of your ^^i-
thoughts is ; and fo far make a judgement ^""^'^^
of your etlate accordingly. This we mufl
needs acknowledge. For thofc men, who arc
carnal and earthly, their hearts tell them they
have not a thought of God, from day to
day, from week to week, from year to year.
Such perfons cannot be fo brutifli and abfurd,
but they may know it, if they will, efpecially if
they will take God's word. If not, let them
fee whether they can have any furer rule that
cannot deceive. But if they will take God's
word, they cannot but fee that they are thofe
perfons who are wicked, as they are forgetful of
God j and upon that account mud be turned
into hell at laft. My friends ! if we do not
ftudy wilfully to ruin our felves, is it fo hard a
matter for a man, a reafonable man, to fit down
at night and confider, " Whither have my
'' thoughts been this day ? Who hath had
*' my thoughts moft .? What have I taken
** moft pleafure in this day ? Is it in God ?
*' hath he been fo delightful and fo pleafant,
«' and the remembrance of him in my heart
«' and foul, as the pjeafures and comforts of this
*' life have been to me ? Have I taken fo much
••^ delight to-day In the law of God, as I have
*' in my friends, my riches, and my relations ?
*' And have I had that fear of God in my heart,
^' left I ftiould fin againft him, as I have had
Ff3 "about

( 454 )
V O L. *^ about my bufiriefs and affairs, left they fliould
II. « mifcarry ?" Is it impofiible, I fay, for a
reafonable man thus to confider, from day to
day, v/hither hath been the courfe of his heart
^nd thoughts? And if he finds it is thus with
him; that he hves without having a thought
of God, that may ftay his heart, and ravilh
his foul ; how obvious then is it, that he is a
wicked wretch ! that the wrath of God purfues
him ! and that be muft be turned into hell, with-
out remedy, if this continues to be the ftate and
condition of his foul ! Confider this, and give
me leave to clofe up all, with one word of counfel
and advice, to fuch perfons as thefe ; and may
It be acceptable to your hearts !

I. Own your ftate and condition. If the
cafe be thus, as you fee it is, that they are wicked
perfons who forget Gop, and that fuch ftiall be
turned into hell ; why, look into your own
hearts, and fee whether they are not forgetful of
God. And when you find that it is thus with
you, let your judgement pafs upon your fouls
and fay ; '^ My wretched, and undone foul !
^' thou art that foul whom this law condemns ;
'* whom this judgement convinceth as guilty of
" this wickednefs againft God, and liable to his
'-*' vengeance upon this account !" Therefore I
fay own your eftate. It is no difficult thing for
you to know it ; fay then, '' I am the perfoa
*' whom the word of God condemns. I am
'*' under the curfe as a perfon that have forgotten
*^ God, and muft be turned into hell upon this

^^ account^

/( 455 )

" account, if It thus continues with me.*' But Se r M.
this is not all. I would not leave a foul in this XXI.
cafe miferably pcrifhing, and dcfpairing of all''^"^'^^
poflibility of being favcd ; but however know
that you cannot be faved while it is thus witli
you, and while your hearts are thus framed and
turned from God. Therefore,

2. Labour forthwith to have the courfc and
ftream of your fpirits turned towards God :
otherwife, all hopes of your being favcd arc
quite taken away. There is no polTibility of your
falvation, till your carnal earthly hearts be chang-
ed. Confidcr and believe it, there are but thefe
two things •, either a change of heart, or ruin.
And therefore labour, I fay, to have the courfe
of your thoughts turned about, and direded
forthwith towards God, without any more
delay.

And in order to this, you muft in the firft
place endeavour to get a right, and diflintfl
knowledge of God ; otherwife you can never
think rightly of him. Study his word j labour
to know what is there difcovered of his jufticc,
righteoufnefs, holinefs, and power -, ofhisgood-
nefs, and his love. Take in the whole compafs
of the difcovery of God, to make up the ob)c'(5l
of your thoughts ; otherwife you do nothing :
your thoughts will pitch upon fome other thing,
befides God. If you take in but part of the
attributes of God, that is no God. It will be
fome idle fancy that you take in, and not (ion,
T f 4 if

( 456)
V O L. i^ yonr thoughts are not To comprchenfive as te
II. take in the whole difcovery of God in thofe fcr
veral attributes, by which he makes himfelf
known.

And then in the next place you ipuft labour
to have a work of fandlification, ^nd regenera-
tion, wrought upon your own hearts. As there
inuft be a right dating of the object, fo there
rnufb be a right framing of the fubjedl too -, o-
therwife it will be to no purpofe. If there be
not a change wrought in the very inward of
your fouls, fo as that your hearts be turned to-
wards God ; to love, and delight in him, with
all your foul, and ftrength -, alas ! your thoughts
of God will not be voluntary, but forced : they
will never be free, pleafant and delightful. And
therefore you muft often go to God, and cry to
him, and fay ; " Lord, I fee my thoughts run
'' from thee! I cannot think of God at any
" time with pleafanpnefs. Sanctify this heart !
^' turn it to thy felf ! elfe I am loft, and fhall
'' be turned into hell.'' Cry thus unto God
mightily, and inceflantly, till you find fuch a
work done qpon your fouls ; for that is the only
thing that will procure a freedom, and facility
of thoughts towards God : thofe holy, pleafant,
and delightful thoughts, of which a fandified
heart will be a continual fpring and fountain.

And to prefs all this, I will deal plainly with
you. If the cafe be not thus -, if your hearts are
not turned, and changed, that you may have

( 457 )
fuch thoughts of God, as vvc have been fpcak- Se r
ing of; there is no avoiding the mifcry threat- XXI.
ned in the text; but there mud of nccefTity bc^ ** '^
an expectation fhortly of being turned into hell.
That muft certainly be the portion of thofe pcr-
fons that forget God. And is that a thing eafy
and tolerable to your thoughts ? Is it eafy, and
tolerable to you to think of being fcnt into that
place of torment, without remedy, and without
hope f merely upon this account, becaufe you
would needs live without God in the world ;
and would never have your hearts brought to-
wards him ? Many deceive themfelves with
the opinion of a tolerable hdl ; and therefore
fuch a confideration hath no force upon their
fpirits in the leaft. But think upon it a little,
think what hell is ! Why, it is that place of
torment, that God himfelf hath ordained for the
punifhment of wickednefs and tranfgrefllon a-
gainft him. He himfelf is the author of that
ftate, and of that torment that doth belong unto
it. It proceeds from almighty power, omnipo-
tent wrath and juftice. And is that, think you,
a tolerable thing ? That Tophet (the hell which
the text fpeaks of) is ordained of old ■ the

pile thereof is fire and much wood^ the breath of
the Lord, like a fir cam of hrimfionc^ doth kindle
it^. Is this, think you then, a flight matter,
for a man thus to hurry and throw away his foul ?
thus to fufFer himfelf to run into this hell and

deflruc-

f Ifai. XXX. 59.

( 458 )

V O L. deftrudlion, and merely becaufe he would live
n. without God -, flight, defpife, and turn God
out of his heart and foul, while he is here in the
world ? Hell is appointed and prepared by
God, in order to that juft revenge that he mud
take ; and will take upon all thofe wicked tranf-
greffors, that have their hearts thus hardened, and
Ihut up againfl him. Alas ! that is a dreadful
thing to think of. Revenge ! the revenge of a
God ! that the eternal and almighty God lliould
defign fuch a thing, as the avenging of himfelf
in fuch a way upon wicked men ! O what heart,
that is not made of ftone or a rock, can choofe
but tremble ! To think, I fhall fliortly be fub-
jed unto the wrath of God, becaufe I have for-
gotten him, and have lived without him in the
world ; unlefs my heart be wrought upon, and
turned to him as the God of my hfe ; how
dreadful is this ! Let me then recommend to
you in the clofe that one Scripture, partly
touched on before, which is at the end of the
fiftieth pfalm. Now conjider thisy ye that forget
God, left I tear you in pieces^ and there be none
to deliver ^ What! are thofe who forget God,
wicked perfons ? muft wicked perfons be turned
into hell ? is this hell, and is this place appoin-
ted for the torment of fuch wretches, by the
eternal and almighty God ; that he may take
his revenge upon them, for their flighting and
negledling of him, or for what they have done

in

1 Pfal. L. 22.

3

(459 )

in this world ? "Why then confider this all yc S e r mc
that forget God, left he tear you in pieces, and ^^'
there be none to deliver you. And fo much
(hall fuffice to be fpoken to this text.

The end of the Second VolumEc

AM

A N

INDEX

O F T H E

Scriptures explained, or ciefcanted upon,
in the two Volumes.

Genesis

Exodus

Leviticus
Numbers
Deute-
ronomy

I

Joshua
Judges
1 Samuel

1 Samuel
1 Kings
iChroni-

CL ES

"■}

Chap.

IX

XII

XV

XIX

XX

XXVII

XXXIX

V

XV

XIX

XX

XXXIV

IX

XXIV

VII

XXVI
XXIX

XXXII
XXIV

V

XXVII]

XXX

VI

VIII

XXX

Verfe.

6

I

I
14
II

2

9

2
II

6

3

6,7
17

i ^'^
17,18,19

18,19,20

4

Vol.
I.

I.
I.
I.

31

6
22

22

Vol.
II.

II.
II.
II.

II.

II.

II.
II.
II.
II.

IT.
II.

II.

Page.
133,225

386
156

33
267

12

55
28, 173

1 1 1

127
ii7>i68

300
106

3^^

102

40

103
98
172
171

:.0 2
1 1 1

Jo»

Psalms

Chap,

VI

XI

XXXV

II

VIII

IX

X

XIV

XVI

XVIII
XXV
XXVII
XXXI
XXXII
XXXIV
XXXVI

XLII

XJUVIII

IV
LXIII

txix

LXXIII

LXXVI
LXXXIV
LXXXIX

XCIV
C

(462)

Verfe.

20

20
9,10

• 1,9
5

10

17

4

I

4
15

6

7

I
1,2
1,2

10
13. H

I

9
II

25
25,26

I

I

27
9.10,11

3

Vol.

I.
I.
I.

I.

I.

I.

I.
I.

I.
I.
I.
I.
I.

Vol.
II.
II.
II.

II.
II.

II.

II.

II.

II.
II.

11.
II.

II.

II.
II.

II.
II.
II.

Page.
302
310

95

97, no

73

30
8

8

iS

55
248
122
84, 199

'74
84

135
163
162

32,54

182

84

122
II

171

34-
188
II
92

35
122

50
84

74

452
94

FsALm>

( 463)

Chap.

Verfc.

Vol.

Vol.

Page.

Psalms

CIV

34

I.

174

CIX

4

II.

ns

CXI

10

II.

-93

CXVI

I

I.

199

CXIX

20

I.

202

59

I.

202

106, 112

II.

^53

120

I.

188

1 1

II.

261

CXIX

131

I.

202

CXXVI

I

II.

146

CXXXIX

7

I.

18

17,18

II.

420

21, 22

I.

269

Proverbs

I

33

II.

200

X

iS

II.

42

XVI

4

II.

44 1

7

I.

291

XXI

25

II.

292

XXIII

7

I.

290, 270

XXV

22,23

I.

290

ECCLESI- 7

I

8

I.

126

ASTES i

III

I

II.

141

VII

25

I.

23^

VIII

8

I.

II.

94
M4 •

XI

12

II.

37^^

Isaiah

I

3

II.

9S

4»&c.

II.

«7

IX

6

II.

72

IX

4

II.

sCs

XI

9

II.

36Z

XXI

33

II.

4if

XXVI

8

I.

XL II

3

II.

305

XLJII

2

II.

i66

Isaiah

(464)

' Chap.

' Verfe.

Vol.

Vol.

Page.

Isaiah

XLVI

8

I.

44

LIII

I

I.

10

LXU

3

II.

107

Jeremiah

IV

14

ii.

447

XXXI

31 35

I.

244

XLIV

19

II.

244

EZEKIEL

XVI

38,42

II.

38

XXXVI

25

I.

117

32

"•

37^

Daniel

IX

^9

II.

285

XI

32

II.

30

Hose A

VIII

2,3

: II.

43

XIII

4

II.

2

Amos

III

6

II.

348

IX

7

II.

Sg

MiCAH

VI

9

II.

3^S^ZM

16

I,

• 41

IX

7

II.

-

89

Zechariah

XII

10

n.

•232

Malachi

II

17

It. 222

III

17

II. iio8

Matthew

V

10,11,12

II.

H

21, 22

I.

278

23^24

I.

250

44, 45

I.

248,276

43

I-

277

47

II.

III

VI

19,20

II.

425

23

II.

58

34

II.

'45

VII

I

I.

198

7— II

I.

81

9,10,11

I.

58

* *

12

I.

259

21,23

II.

33

XVI

18,19

II.

6<j, 70

XXI

25

II.

1 10

Matthbvv'

(465)

Matthew

Luke

John

Acts

Vol. II.

Chap.

Verfe.

Vol.

Vol.

Pa^c.

XXII

36 — '40

1.

133,216

37

I.

19S

XXIV

12

X.

297

36

II.

134

XXVI

41

II.

328

IX

55

270

XI

42

1.

68

XII

4

1.

282

XVII

5

242

XXI

19

II.

167
294

XXI

3^

II.

171

I

12,13

1.

242

16

•II.

74

18

I.

3^>49>8o

III

3
16

•'^•

59

60

IV

22

I.

168

V

40

n.

37

42

I.

211

VI

45

4..

243

6s

IT.

234

VII

6

II.

151

IX

40,4^

II.

35

XII

10

I.

259

XIII

35

1.

248

XIV

17

II.

252

15

I.

13.193

21

I.

'93

XVII

3

II.

105

XX

^7

I.

17^

23

II.

70

XXI

i5>i^5i7

11.

71

V

4

II.

42

41

11.

196

VII

51

11.

241

XVII

II

•

11.

255

A

^\CTS

(466)

Chap.

Verfe.

Vol.

Vol.

Page.

Acts

XVII

27,28

I.

29

XIX

35

I.

II.

165
256

XXIII

I

I.

218

XXV

23

II.

321

P.OMAN§

I

4

II.

234

^7

II.

270

19, &c.

II.

105

20

I.

96

32

I.

269

II

7.^

11.

35

15

II.

180

25

II

56

IV

15

II.

38

V

2, &c.

II.

192

8

I.

273

VI

17

II.

259

VII

9

II.

30

VII

9

I.

98

■

VII

24

II.

99

VIII

i^ 13

I.

50

5

I.

31

5A7

II.

435

^7,18

II.

192,212

28

II.
II.

221
176

IX

^9

11.

230

X

i3> 14

II.

427

XII

9

266

20

290

21

280,291

XIII

8, 10

132,216

XIV

4

198,304

10

198

THIANS3

I

21

II.

105

III

9

11. 1

340

.1 Cor IN

X

(467)

i CoRiN- 7
THIANS J

Chap.

Vcrfe.

Vol.

Vol.

r%c.

IV

3

II.

20

12,13

I.

290

IX

7

I.

130

X

12,9

II.

255

XI

%ii

I.

57

10

I.

162

12,9

II.

235

XII

26

I.

306

XIII

5

I.

'97

7

I.

9

XV .

9

II.

S^i

34

II.

3

a CoRiN- 7

THIANS 3

II

2

I.

86

IV

6

II.

324

IV

'^ 0

II.

232

16,17,18

II.

210

18

I.

32

V

5

II.

235

13.14

I.

202

19

I.

14S

XI

14

I.

258

XIII

14

II.

233
104

Galatians

IV

8

11.

9

II.

3

V

22

I.

56

25

I.

5S

27

I.

'75

VI

7

II.

39

10

I.

223, sen

^5

II.

^9

25

I.

2^9

Ephesians

I

17

I.

57^^

II

12

1.

46

^9

I.

161

IV

4
G g 2

II.

300

Ephi

( 468 )

Chap, i

Verfe. Vol. )'

Vtl

Pagci

Ephesiai^s

IV

30

II.

231

32

I.

299

V

0

I.

248

H

II.

317

Philippians

III

18,19

II.

433

Colossi A Ns

1

f.6 — 14

11.

194,210

16 — 2r

I.

i6i

{

21

I.

148

III

2:

II.

90

12^13

I.

299

14

I.

249

rTHEssA-7

LONIANS ^

rr

12

II.

301

it

'3

II.

14, 257

III

12,13

I.

298

IV

9

I.

243

V

'5

II.

324

2Thessa-7
lonians s

i

ir

, 3. 4

II.

66,77

1 Timothy

I

5r9

I.

241

II

I

I.

258

VI

17

I.

9

2 Timothy

I

7

I.

II.

56,239
119,232,236

HI

5

II.

119

12

II.

160

rv

2

I.

52

Tit ITS

I

12

II.

4

II

54

I.

II.

26
III

Hebrews

I

3

I.

164

14

I.

162

III

13

L

301

IV

2

II.

257

VI

18

I.

80

VIII

II

I.

244

X

26

II.

36

I x^

I

I.

33

2

II.

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